X77n1523_名僧傳抄

卍新續藏第 77 冊 No. 1523 名僧傳抄

名僧傳抄目次名僧傳目錄祇洹寺求那䟦陀偽秦長安官寺釋道安晉江陵長沙寺釋曇翼晉始寧保山竺法義齊上虞城山寺釋僧行晉江陵長沙寺釋法遇偽秦長安釋道恒三乘漸解實相事無神我事宋長樂寺釋覺世宋莊嚴寺釋曇斌宋莊嚴寺釋曇濟禮法事宋道場寺佛馱跋陀宋定林寺曇摩蜜多宋宗照寺僧伽羅多哆偽魏燉煌釋道韶偽魏長安大寺釋僧印宋中興寺釋慧攬晉永興龍山大寺納衣宋尋陽釋慧通宋欣平龍華寺釋道汪晉尋陽廬山陵雲寺釋慧永晉長安太后寺釋慧精晉山陰顯義寺竺法純宋尋陽廬山竺慧慶宋瓦官寺釋慧果宋江陵釋慧海宋城都香積寺釋道法宋欣平慈氏寺釋僧業齊山陰天柱等釋法慧晉吳通玄寺釋僧表宋枳園寺釋智嚴宋道場寺釋寶云宋齊昌寺釋法盛宋瓦官寺釋僧供宋龍華寺釋道矯齊安樂寺釋曇副釋法祥(附)名僧傳說處

名僧傳抄目次(終)

名僧傳目錄

莊嚴寺釋寶唱撰名僧傳第一(外國法師一)漢雒陽蘭臺寺竺迦攝摩騰一漢雒陽蘭臺寺竺法蘭二漢雒陽支樓柯讖三漢雒陽安世高四吳建初寺康僧會五晉長安青門外寺竺法護六晉建初寺白尸梨蜜七晉豫章山康僧淵八名僧傳第二(外國法師二)偽秦逍遙園佛陀邪舍一偽秦逍遙園鳩摩羅耆婆二偽秦西河曇

【現代漢語翻譯】現代漢語譯本卍新續藏第 77 冊 No. 1523 名僧傳抄

名僧傳抄目次名僧傳目錄祇洹寺求那跋陀（Gunabhadra，功德賢）偽秦長安官寺釋道安晉江陵長沙寺釋曇翼晉始寧保山竺法義齊上虞城山寺釋僧行晉江陵長沙寺釋法遇偽秦長安釋道恒三乘漸解實相事無神我事宋長樂寺釋覺世宋莊嚴寺釋曇斌宋莊嚴寺釋曇濟禮法事宋道場寺佛馱跋陀（Buddhabhadra，覺賢）宋定林寺曇摩蜜多（Dharmamitra，法密）宋宗照寺僧伽羅多哆偽魏燉煌釋道韶偽魏長安大寺釋僧印宋中興寺釋慧攬晉永興龍山大寺納衣宋尋陽釋慧通宋欣平龍華寺釋道汪晉尋陽廬山陵雲寺釋慧永晉長安太后寺釋慧精晉山陰顯義寺竺法純宋尋陽廬山竺慧慶宋瓦官寺釋慧果宋江陵釋慧海宋城都香積寺釋道法宋欣平慈氏寺釋僧業齊山陰天柱等釋法慧晉吳通玄寺釋僧表宋枳園寺釋智嚴宋道場寺釋寶云宋齊昌寺釋法盛宋瓦官寺釋僧供宋龍華寺釋道矯齊安樂寺釋曇副釋法祥(附) 名僧傳說處

名僧傳抄目次(終)

名僧傳目錄

莊嚴寺釋寶唱撰名僧傳第一(外國法師一) 漢雒陽蘭臺寺竺迦攝摩騰漢雒陽蘭臺寺竺法蘭漢雒陽支樓柯讖漢雒陽安世高吳建初寺康僧會晉長安青門外寺竺法護晉建初寺白尸梨蜜晉豫章山康僧淵名僧傳第二(外國法師二) 偽秦逍遙園佛陀邪舍（Buddhayasas，佛陀耶舍）偽秦逍遙園鳩摩羅耆婆（Kumarajiva，鳩摩羅什）偽秦西河曇

【English Translation】 English version 卍 New Continued Tripitaka Volume 77 No. 1523 Excerpts from Biographies of Eminent Monks

Table of Contents of Excerpts from Biographies of Eminent Monks Directory of Biographies of Eminent Monks Jetavana Monastery Gunabhadra (Gunabhadra, Virtuous Merit) 釋道安 Shi Dao'an of the Official Monastery in Chang'an during the Pseudo-Qin Dynasty 釋曇翼 Shi Tanyi of Changsha Monastery in Jiangling during the Jin Dynasty 竺法義 Zhu Fayi of Baoshan in Shixing during the Jin Dynasty 釋僧行 Shi Sengxing of Chengshan Monastery in Shangyu during the Qi Dynasty 釋法遇 Shi Fayu of Changsha Monastery in Jiangling during the Jin Dynasty 釋道恒 Shi Daoheng of Chang'an during the Pseudo-Qin Dynasty 'Three Vehicles Gradually Understanding Reality, Matters Without Gods, Matters of Self' 釋覺世 Shi Jueshi of Changle Monastery during the Song Dynasty 釋曇斌 Shi Tanbin of Zhuangyan Monastery during the Song Dynasty 釋曇濟 Shi Tanji of Zhuangyan Monastery during the Song Dynasty 'Matters of Ritual and Law' 佛馱跋陀 Buddhabhadra (Buddhabhadra, Buddha-bhadra) of Daochang Monastery during the Song Dynasty 曇摩蜜多 Dharmamitra (Dharmamitra, Dharma-mitra) of Dinglin Monastery during the Song Dynasty 僧伽羅多哆 Sangharakshita of Zongzhao Monastery during the Song Dynasty 釋道韶 Shi Daoshao of Dunhuang during the Pseudo-Wei Dynasty 釋僧印 Shi Sengyin of the Great Monastery in Chang'an during the Pseudo-Wei Dynasty 釋慧攬 Shi Huilan of Zhongxing Monastery during the Song Dynasty 納衣 Nayi of Longshan Great Monastery in Yongxing during the Jin Dynasty 釋慧通 Shi Huitong of Xunyang during the Song Dynasty 釋道汪 Shi Daowang of Longhua Monastery in Xinping during the Song Dynasty 釋慧永 Shi Huiyong of Lingyun Monastery on Mount Lu in Xunyang during the Jin Dynasty 釋慧精 Shi Huijing of the Empress Dowager Monastery in Chang'an during the Jin Dynasty 竺法純 Zhu Fachun of Xianyi Monastery in Shanyin during the Jin Dynasty 竺慧慶 Zhu Huiqing of Mount Lu in Xunyang during the Song Dynasty 釋慧果 Shi Huiguo of Waguan Monastery during the Song Dynasty 釋慧海 Shi Huihai of Jiangling during the Song Dynasty 釋道法 Shi Daofa of Xiangji Monastery in Chengdu during the Song Dynasty 釋僧業 Shi Sengye of Cishi Monastery in Xinping during the Song Dynasty 釋法慧 Shi Fahui of Tianzhu in Shanyin during the Qi Dynasty 釋僧表 Shi Sengbiao of Tongxuan Monastery in Wu during the Jin Dynasty 釋智嚴 Shi Zhiyan of Zhiyuan Monastery during the Song Dynasty 釋寶云 Shi Baoyun of Daochang Monastery during the Song Dynasty 釋法盛 Shi Fasheng of Qichang Monastery during the Song Dynasty 釋僧供 Shi Senggong of Waguan Monastery during the Song Dynasty 釋道矯 Shi Daojiao of Longhua Monastery during the Song Dynasty 釋曇副 Shi Tanfu of Anle Monastery during the Qi Dynasty 釋法祥 Shi Faxiang (Appendix) Places Where Stories of Eminent Monks are Told

Table of Contents of Excerpts from Biographies of Eminent Monks (End)

Directory of Biographies of Eminent Monks

Compiled by Shi Baochang of Zhuangyan Monastery Biography of Eminent Monks 1 (Foreign Dharma Masters 1) 竺迦攝摩騰 Zhu Jiashemoteng of Lantai Monastery in Luoyang during the Han Dynasty 竺法蘭 Zhu Falan of Lantai Monastery in Luoyang during the Han Dynasty 支樓柯讖 Zhiloujiachen of Luoyang during the Han Dynasty 安世高 An Shigao of Luoyang during the Han Dynasty 康僧會 Kang Senghui of Jianchu Monastery in Wu during the Han Dynasty 竺法護 Zhu Fahu of Qingmen Outside Monastery in Chang'an during the Jin Dynasty 白尸梨蜜 Bai Shilimi of Jianchu Monastery during the Jin Dynasty 康僧淵 Kang Sengyuan of Mount Yu Zhang during the Jin Dynasty Biography of Eminent Monks 2 (Foreign Dharma Masters 2) 佛陀邪舍 Buddhayasas (Buddhayasas, Buddha-yasas) of Xiaoyao Garden during the Pseudo-Qin Dynasty 鳩摩羅耆婆 Kumarajiva (Kumarajiva, Kumarajiva) of Xiaoyao Garden during the Pseudo-Qin Dynasty 曇 Tan of Xihe during the Pseudo-Qin Dynasty

無懺三名僧傳第三(外國法師三)王衛軍寺僧伽提婆一偽秦曇摩難提二偽秦僧伽䟦澄三祇洹寺求那䟦摩四許岡寺僧伽䟦摩五中興寺求那䟦陀六名僧傳第四(神通弘教外國法師四)竺佛圖澄名僧傳第五(高行上中國法師一)晉倉垣水南寺朱仕行一偽秦長安官寺釋道安二名僧傳第六(高行中中國法師第二)偽秦飛龍山釋僧光一偽秦飛龍山竺道護二偽趙長安竺道進三偽趙燉煌竺法乘四晉江陵上東寺竺僧輔五偽秦勞陽釋法和六偽秦中山康法朗七晉江陵長沙寺釋曇翼八宋江陵竹林寺釋曇從九偽魏釋玄高十名僧傳第七(高行下中國法師第三)宋餘杭方顯寺僧詅一宋江陵辛寺曇鑒二偽魏曇弘三宋道場寺僧馥四宋祇洹寺僧苞五宋南林寺法業六宋新安寺法瑤七宋彭城晉山寺僧籥八齊靈根寺玄暢九齊定林上寺僧遠十齊定林上寺僧柔十一齊山陰城傍寺惠基十二名僧傳第八(隱道上中國法師四)晉長安山寺於法蘭一晉長安城西寺帛法祖二晉剡東仰山寺竺法深三晉剡白山靈鷲寺於法開四晉剡石城山寺支道林五晉于替青山寺竺道曠六晉酒泉山寺帛法作七晉吳虎東山竺道一八晉會稽山寺竺法仰九晉剡東仰山寺竺法友十晉長沙麓山寺釋法崇十一晉剡東仰山寺竺法蕰十二晉剡東仰山寺康法式十三晉奉高琨瑞山寺竺僧朗十四晉剡山于道邃十五晉始寧保山竺法

【現代漢語翻譯】現代漢語譯本《僧傳》第三卷（外國法師三）王衛軍寺僧伽提婆（Saṃghadeva，僧團天）偽秦曇摩難提（Dharmānandi，法喜）偽秦僧伽䟦澄（Saṃghavarman，僧鎧）祇洹寺求那䟦摩（Guṇavarman，功德鎧）許岡寺僧伽䟦摩（Saṃghavarman，僧鎧）中興寺求那䟦陀（Guṇabhadra，功德賢）《僧傳》第四卷（神通弘教外國法師四）竺佛圖澄（Fotucheng，佛圖澄）《僧傳》第五卷（高行上中國法師一）晉倉垣水南寺朱仕行偽秦長安官寺釋道安《僧傳》第六卷（高行中中國法師第二）偽秦飛龍山釋僧光偽秦飛龍山竺道護偽趙長安竺道進偽趙燉煌竺法乘晉江陵上東寺竺僧輔偽秦勞陽釋法和偽秦中山康法朗晉江陵長沙寺釋曇翼宋江陵竹林寺釋曇從偽魏釋玄高《僧傳》第七卷（高行下中國法師第三）宋餘杭方顯寺僧詅宋江陵辛寺曇鑒偽魏曇弘宋道場寺僧馥宋祇洹寺僧苞宋南林寺法業宋新安寺法瑤宋彭城晉山寺僧籥齊靈根寺玄暢齊定林上寺僧遠齊定林上寺僧柔齊山陰城傍寺惠基《僧傳》第八卷（隱道上中國法師四）晉長安山寺於法蘭晉長安城西寺帛法祖晉剡東仰山寺竺法深晉剡白山靈鷲寺於法開晉剡石城山寺支道林晉于替青山寺竺道曠晉酒泉山寺帛法作晉吳虎東山竺道一晉會稽山寺竺法仰晉剡東仰山寺竺法友晉長沙麓山寺釋法崇晉剡東仰山寺竺法蕰晉剡東仰山寺康法式晉奉高琨瑞山寺竺僧朗晉剡山于道邃晉始寧保山竺法

【English Translation】 English version 'Biographies of Eminent Monks', Chapter 3 (Foreign Dharma Masters, Part 3) Saṃghadeva (Monk Deva) of Wang Weijun Temple Dharmānandi (Delight in Dharma) of the Pseudo-Qin Dynasty Saṃghavarman (Monk Armor) of the Pseudo-Qin Dynasty Guṇavarman (Virtue Armor) of Jīvantaka Monastery Saṃghavarman (Monk Armor) of Xu Gang Temple Guṇabhadra (Virtue Worthy) of Zhongxing Temple 'Biographies of Eminent Monks', Chapter 4 (Miraculous Powers and Propagation of the Dharma, Foreign Dharma Masters, Part 4) Fotucheng (Buddha-figure Ascetic) 'Biographies of Eminent Monks', Chapter 5 (Superior Conduct, Upper Section, Chinese Dharma Masters, Part 1) Zhu Shixing of Cangyuan South Water Temple, Jin Dynasty Shi Dao'an of the Official Temple in Chang'an, Pseudo-Qin Dynasty 'Biographies of Eminent Monks', Chapter 6 (Superior Conduct, Middle Section, Chinese Dharma Masters, Part 2) Shi Sengguang of Feilong Mountain, Pseudo-Qin Dynasty Zhu Daohu of Feilong Mountain, Pseudo-Qin Dynasty Zhu Daojin of Chang'an, Pseudo-Zhao Dynasty Zhu Facheng of Dunhuang, Pseudo-Zhao Dynasty Zhu Sengfu of Shangdong Temple, Jiangling, Jin Dynasty Shi Faho of Laoyang, Pseudo-Qin Dynasty Kang Falang of Zhongshan, Pseudo-Qin Dynasty Shi Tanyi of Changsha Temple, Jiangling, Jin Dynasty Shi Tancong of Zhulin Temple, Jiangling, Song Dynasty Shi Xuangao of the Pseudo-Wei Dynasty 'Biographies of Eminent Monks', Chapter 7 (Superior Conduct, Lower Section, Chinese Dharma Masters, Part 3) Seng Ling of Fangxian Temple, Yuhang, Song Dynasty Tan Jian of Xin Temple, Jiangling, Song Dynasty Tan Hong of the Pseudo-Wei Dynasty Seng Fu of Daochang Temple, Song Dynasty Seng Bao of Jīvantaka Monastery, Song Dynasty Fa Ye of Nanlin Temple, Song Dynasty Fa Yao of Xinan Temple, Song Dynasty Seng Yue of Jinshan Temple, Pengcheng, Song Dynasty Xuan Chang of Linggen Temple, Qi Dynasty Seng Yuan of Shang Temple of Dinglin, Qi Dynasty Seng Rou of Shang Temple of Dinglin, Qi Dynasty Hui Ji of the Temple Beside Shanyin City, Qi Dynasty 'Biographies of Eminent Monks', Chapter 8 (Secluded Way, Upper Section, Chinese Dharma Masters, Part 4) Yu Falan of Chang'an Mountain Temple, Jin Dynasty Bo Fazu of the Western Temple of Chang'an City, Jin Dynasty Zhu Fashen of Yangshan Temple in Eastern Shan, Jin Dynasty Yu Fakai of Lingjiu Temple on Baishan Mountain in Eastern Shan, Jin Dynasty Zhi Daolin of Shicheng Mountain Temple in Eastern Shan, Jin Dynasty Zhu Daokuang of Qingshan Temple in Yu Ti, Jin Dynasty Bo Fazu of Jiuquan Mountain Temple, Jin Dynasty Zhu Daoyi of Dongshan Mountain in Wu Hu, Jin Dynasty Zhu Fayang of Kuaiji Mountain Temple, Jin Dynasty Zhu Fayou of Yangshan Temple in Eastern Shan, Jin Dynasty Shi Fachong of Lushan Temple in Changsha, Jin Dynasty Zhu Fayun of Yangshan Temple in Eastern Shan, Jin Dynasty Kang Fashi of Yangshan Temple in Eastern Shan, Jin Dynasty Zhu Senglang of Kunrui Mountain Temple in Fenggao, Jin Dynasty Yu Daosui of Shan Mountain in Eastern Shan, Jin Dynasty Zhu Fa of Baoshan Mountain in Shining, Jin Dynasty

義十六名僧傳第九(隱道中中國法師五)晉尋陽廬山釋惠遠傳名僧傳第十(隱道下中國法師六)晉故章崑山支曇諦一晉吳虎丘東竺道寶二晉蜀郡龍淵寺惠持三偽秦京兆啇洛山道整四偽秦覆舟山道立五晉江夏五層寺法愍六晉奉高太山寺僧敦七晉尋陽廬山東寺曇邕八晉尋陽廬山東寺曇恒九宋尋陽廬山西寺道生十宋會稽若邪山懸雷寺道敬十一宋始興靈化山寺僧宗十二宋鐘山定林下寺僧鏡十三宋鐘山草堂寺僧拔十四齊鐘山藥王寺法整十五齊上虞城山寺僧行十六名僧傳第十一(中國法師七)晉高邑竺法雅一晉淮陽支孝龍二晉瓦官寺竺僧敷三晉瓦官寺竺法汰四晉江陵上明寺釋曇微五晉江陵長沙寺釋法遇六晉河內釋惠超七晉彭城郡竺道融八晉吳郡臺寺釋道祖九晉蜀郡龍淵寺釋惠嚴十晉江陵長沙寺釋僧衛十一名僧傳第十二(中國法師八)偽秦長安大寺釋僧[((素-糸)*力)/石]一偽秦長安釋僧睿二偽秦長安大寺釋景影三偽秦長安釋僧肇四偽秦長安釋道恒五名僧傳第十三(中國法師九)宋城都廣平寺釋僧恭一宋瓦官寺釋法和二宋彭城寺釋僧弼三宋東阿釋惠靜四宋烏衣寺釋惠睿五宋東安寺釋惠嚴六宋道場寺釋惠觀七宋祇洹寺釋惠義八宋廣平長樂寺釋道訚九宋尋陽廬山釋曇詵十名僧傳第十四(中國法師十)宋江陵瑟杷寺惠徹一宋祇洹寺

【現代漢語翻譯】現代漢語譯本：《義十六名僧傳》第九（隱道中中國法師五）：晉朝尋陽廬山的釋惠遠。《名僧傳》第十（隱道下中國法師六）：晉朝故章崑山的支曇諦，晉朝吳虎丘的東竺道寶，晉朝蜀郡龍淵寺的惠持，偽秦京兆商洛山的道整，偽秦覆舟山的道立，晉朝江夏五層寺的法愍，晉朝奉高泰山寺的僧敦，晉朝尋陽廬山東寺的曇邕，晉朝尋陽廬山東寺的曇恒，宋朝尋陽廬山西寺的道生，宋朝會稽若邪山懸雷寺的道敬，宋朝始興靈化山寺的僧宗，宋朝鐘山定林下寺的僧鏡，宋朝鐘山草堂寺的僧拔，齊朝鐘山藥王寺的法整，齊朝上虞城山寺的僧行。《名僧傳》第十一（中國法師七）：晉朝高邑的竺法雅，晉朝淮陽的支孝龍，晉朝瓦官寺的竺僧敷，晉朝瓦官寺的竺法汰，晉朝江陵上明寺的釋曇微，晉朝江陵長沙寺的釋法遇，晉朝河內的釋惠超，晉朝彭城郡的竺道融，晉朝吳郡臺寺的釋道祖，晉朝蜀郡龍淵寺的釋惠嚴，晉朝江陵長沙寺的釋僧衛。《名僧傳》第十二（中國法師八）：偽秦長安大寺的釋僧[((素-糸)*力)/石]，偽秦長安的釋僧睿，偽秦長安大寺的釋景影，偽秦長安的釋僧肇，偽秦長安的釋道恒。《名僧傳》第十三（中國法師九）：宋朝成都廣平寺的釋僧恭，宋朝瓦官寺的釋法和，宋朝彭城寺的釋僧弼，宋朝東阿的釋惠靜，宋朝烏衣寺的釋惠睿，宋朝東安寺的釋惠嚴，宋朝道場寺的釋惠觀，宋朝祇洹寺的釋惠義，宋朝廣平長樂寺的釋道訚，宋朝尋陽廬山的釋曇詵。《名僧傳》第十四（中國法師十）：宋朝江陵瑟杷寺的惠徹，宋朝祇洹寺的。

【English Translation】 English version: The Ninth Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Five Chinese Dharma Masters from Yin Dao Zhong):釋惠遠 (Shi Huiyuan) of Mount Lu in Xunyang during the Jin Dynasty. The Tenth Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Six Chinese Dharma Masters from Yin Dao Xia): 支曇諦 (Zhi Tandi) of former Zhangkun Mountain during the Jin Dynasty, 東竺道寶 (Dongzhu Daobao) of Wu Huqiu during the Jin Dynasty, 惠持 (Huichi) of Longyuan Temple in Shujun during the Jin Dynasty, 道整 (Daozheng) of Shangluo Mountain in Jingzhao during the Pseudo-Qin Dynasty, 道立 (Daoli) of Fuzhou Mountain during the Pseudo-Qin Dynasty, 法愍 (Famin) of the Five-Story Temple in Jiangxia during the Jin Dynasty, 僧敦 (Sengdun) of Taishan Temple in Fenggao during the Jin Dynasty, 曇邕 (Tanyong) of the Eastern Temple of Mount Lu in Xunyang during the Jin Dynasty, 曇恒 (Tanheng) of the Eastern Temple of Mount Lu in Xunyang during the Jin Dynasty, 道生 (Daosheng) of the Western Temple of Mount Lu in Xunyang during the Song Dynasty, 道敬 (Daojing) of Xuanlei Temple on Mount Ruoye in Kuaiji during the Song Dynasty, 僧宗 (Sengzong) of Linghua Mountain Temple in Shixing during the Song Dynasty, 僧鏡 (Sengjing) of the Lower Dinglin Temple on Zhong Mountain during the Song Dynasty, 僧拔 (Sengba) of Caotang Temple on Zhong Mountain during the Song Dynasty, 法整 (Fazheng) of Yaowang Temple on Zhong Mountain during the Qi Dynasty, 僧行 (Sengxing) of Chengshan Temple in Shangyu during the Qi Dynasty. The Eleventh Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Seven Chinese Dharma Masters): 竺法雅 (Zhu Faya) of Gaoyi during the Jin Dynasty, 支孝龍 (Zhi Xiaolong) of Huaiyang during the Jin Dynasty, 竺僧敷 (Zhu Sengfu) of Waguan Temple during the Jin Dynasty, 竺法汰 (Zhu Fatai) of Waguan Temple during the Jin Dynasty, 釋曇微 (Shi Tanwei) of Shangming Temple in Jiangling during the Jin Dynasty, 釋法遇 (Shi Fayu) of Changsha Temple in Jiangling during the Jin Dynasty, 釋惠超 (Shi Huichao) of Henan during the Jin Dynasty, 竺道融 (Zhu Daorong) of Pengcheng Commandery during the Jin Dynasty, 釋道祖 (Shi Daozu) of Tai Temple in Wujun during the Jin Dynasty, 釋惠嚴 (Shi Huiyan) of Longyuan Temple in Shujun during the Jin Dynasty, 釋僧衛 (Shi Sengwei) of Changsha Temple in Jiangling during the Jin Dynasty. The Twelfth Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Eight Chinese Dharma Masters): 釋僧[((素-糸)力)/石] (Shi Seng[((素-糸)力)/石]) of the Great Temple in Chang'an during the Pseudo-Qin Dynasty, 釋僧睿 (Shi Sengrui) of Chang'an during the Pseudo-Qin Dynasty, 釋景影 (Shi Jingying) of the Great Temple in Chang'an during the Pseudo-Qin Dynasty, 釋僧肇 (Shi Sengzhao) of Chang'an during the Pseudo-Qin Dynasty, 釋道恒 (Shi Daoheng) of Chang'an during the Pseudo-Qin Dynasty. The Thirteenth Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Nine Chinese Dharma Masters): 釋僧恭 (Shi Senggong) of Guangping Temple in Chengdu during the Song Dynasty, 釋法和 (Shi Faho) of Waguan Temple during the Song Dynasty, 釋僧弼 (Shi Sengbi) of Pengcheng Temple during the Song Dynasty, 釋惠靜 (Shi Huijing) of Dong'a during the Song Dynasty, 釋惠睿 (Shi Huirui) of Wuyi Temple during the Song Dynasty, 釋惠嚴 (Shi Huiyan) of Dong'an Temple during the Song Dynasty, 釋惠觀 (Shi Huiguan) of Daochang Temple during the Song Dynasty, 釋惠義 (Shi Huiyi) of Jihuan Temple during the Song Dynasty, 釋道訚 (Shi Daoyin) of Changle Temple in Guangping during the Song Dynasty, 釋曇詵 (Shi Tanshen) of Mount Lu in Xunyang during the Song Dynasty. The Fourteenth Biography from 'Biographies of Eminent Monks' (Sixteenth Collection) (Ten Chinese Dharma Masters): 惠徹 (Huiche) of Seba Temple in Jiangling during the Song Dynasty, of Jihuan Temple during the Song Dynasty.

僧睿二宋龍光寺寶林三宋淮南中寺釋曇無成四宋棲玄寺釋惠耀五宋吳虎丘山釋道施六宋中興寺釋惠定七宋天竺寺釋弘苾八宋謝寺釋曇無達九宋淮南中寺釋曇因十宋比多寶寺釋靜林十一宋長干寺釋道景十二宋靈味寺釋僧合十三宋莊嚴寺釋僧璩十四宋舟楊釋梵敏十五宋中興寺釋道溫十六宋中興寺釋僧嵩十七宋多寶寺釋道亮十八宋天保寺釋惠整十九宋壽陽東山寺釋僧導二十宋江陵上明寺釋惠莊二十一名僧傳第十五(中國法師十一)宋廣陵永福寺惠因一宋東莞竺僧度二宋宗熙寺曇瑤三宋會稽天柱山惠靜四宋山陰若邪山道猷五宋治城寺惠琳六宋新安寺道猷七宋東安寺道猛八宋長樂寺覺世九名僧傳第十六(中國法師十二)宋中興寺智斌一宋靈基寺僧瑾二宋莊嚴寺曇斌三宋何園寺惠高四宋莊嚴寺曇濟五宋治城寺惠通六宋東安寺法智七宋龍光寺法寶八宋謝寺僧度九宋中興寺僧慶十宋靈基寺道愛十一宋天竺寺曇淵十二名僧傳第十七(中國法師十三)齊新安寺曇度一偽魏僧淵二齊莊嚴寺道惠三齊高座寺僧成四齊瓦官寺惠智五齊天保寺道盛六齊湘宮寺法鮮七齊中興寺僧念八齊中興寺道文九齊草堂寺惠熙十齊多寶寺弘苑十一齊長樂寺僧周十二齊靈基寺智林十三偽魏法度十四齊靈基寺曇識十五齊建元寺惠原十六齊中興寺僧鐘十七齊藥王寺曇遷十八

【現代漢語翻譯】現代漢語譯本僧睿（Sengrui，人名）二宋龍光寺寶林（Baolin，寺名）三宋淮南中寺釋曇無成（Shi Tanwucheng，人名）四宋棲玄寺釋惠耀（Shi Huiyao，人名）五宋吳虎丘山釋道施（Shi Daoshi，人名）六宋中興寺釋惠定（Shi Huiding，人名）七宋天竺寺釋弘苾（Shi Hongbi，人名）八宋謝寺釋曇無達（Shi Tanwuda，人名）九宋淮南中寺釋曇因（Shi Tanyin，人名）十宋比多寶寺釋靜林（Shi Jinglin，人名）十一宋長干寺釋道景（Shi Daojing，人名）十二宋靈味寺釋僧合（Shi Senghe，人名）十三宋莊嚴寺釋僧璩（Shi Sengqu，人名）十四宋舟楊釋梵敏（Shi Fanmin，人名）十五宋中興寺釋道溫（Shi Daowen，人名）十六宋中興寺釋僧嵩（Shi Sengsong，人名）十七宋多寶寺釋道亮（Shi Daoliang，人名）十八宋天保寺釋惠整（Shi Huizheng，人名）十九宋壽陽東山寺釋僧導（Shi Sengdao，人名）二十宋江陵上明寺釋惠莊（Shi Huizhuang，人名）二十一名僧傳第十五(中國法師十一) 宋廣陵永福寺惠因（Huiyin，人名）一宋東莞竺僧度（Zhusengdu，人名）二宋宗熙寺曇瑤（Tanyao，人名）三宋會稽天柱山惠靜（Huijing，人名）四宋山陰若邪山道猷（Daoyou，人名）五宋治城寺惠琳（Huilin，人名）六宋新安寺道猷（Daoyou，人名）七宋東安寺道猛（Daomeng，人名）八宋長樂寺覺世（Jueshi，人名）九名僧傳第十六(中國法師十二) 宋中興寺智斌（Zhibin，人名）一宋靈基寺僧瑾（Sengjin，人名）二宋莊嚴寺曇斌（Tanbin，人名）三宋何園寺惠高（Huigao，人名）四宋莊嚴寺曇濟（Tanji，人名）五宋治城寺惠通（Huitong，人名）六宋東安寺法智（Fazhi，人名）七宋龍光寺法寶（Fabao，人名）八宋謝寺僧度（Sengdu，人名）九宋中興寺僧慶（Sengqing，人名）十宋靈基寺道愛（Daoai，人名）十一宋天竺寺曇淵（Tanyuan，人名）十二名僧傳第十七(中國法師十三) 齊新安寺曇度（Tandu，人名）一偽魏僧淵（Sengyuan，人名）二齊莊嚴寺道惠（Daohui，人名）三齊高座寺僧成（Sengcheng，人名）四齊瓦官寺惠智（Huizhi，人名）五齊天保寺道盛（Daosheng，人名）六齊湘宮寺法鮮（Faxian，人名）七齊中興寺僧念（Sengnian，人名）八齊中興寺道文（Daowen，人名）九齊草堂寺惠熙（Huixi，人名）十齊多寶寺弘苑（Hongyuan，人名）十一齊長樂寺僧周（Sengzhou，人名）十二齊靈基寺智林（Zhilin，人名）十三偽魏法度（Fadu，人名）十四齊靈基寺曇識（Tanshi，人名）十五齊建元寺惠原（Huiyuan，人名）十六齊中興寺僧鐘（Sengzhong，人名）十七齊藥王寺曇遷（Tanqian，人名）十八

【English Translation】 English version Sengrui (Sengrui, a name), second, Baolin Temple (Baolin, a temple name) of the Song Dynasty, third, Shi Tanwucheng (Shi Tanwucheng, a name) of the Zhong Temple in Huainan of the Song Dynasty, fourth, Shi Huiyao (Shi Huiyao, a name) of Qixuan Temple of the Song Dynasty, fifth, Shi Daoshi (Shi Daoshi, a name) of Mount Huqiu in Wu of the Song Dynasty, sixth, Shi Huiding (Shi Huiding, a name) of Zhongxing Temple of the Song Dynasty, seventh, Shi Hongbi (Shi Hongbi, a name) of Tianzhu Temple of the Song Dynasty, eighth, Shi Tanwuda (Shi Tanwuda, a name) of Xie Temple of the Song Dynasty, ninth, Shi Tanyin (Shi Tanyin, a name) of the Zhong Temple in Huainan of the Song Dynasty, tenth, Shi Jinglin (Shi Jinglin, a name) of Bi Duobao Temple of the Song Dynasty, eleventh, Shi Daojing (Shi Daojing, a name) of Changgan Temple of the Song Dynasty, twelfth, Shi Senghe (Shi Senghe, a name) of Lingwei Temple of the Song Dynasty, thirteenth, Shi Sengqu (Shi Sengqu, a name) of Zhuangyan Temple of the Song Dynasty, fourteenth, Shi Fanmin (Shi Fanmin, a name) of Zhou Yang, fifteenth, Shi Daowen (Shi Daowen, a name) of Zhongxing Temple, sixteenth, Shi Sengsong (Shi Sengsong, a name) of Zhongxing Temple, seventeenth, Shi Daoliang (Shi Daoliang, a name) of Duobao Temple, eighteenth, Shi Huizheng (Shi Huizheng, a name) of Tianbao Temple, nineteenth, Shi Sengdao (Shi Sengdao, a name) of Shouyang Dongshan Temple, twentieth, Shi Huizhuang (Shi Huizhuang, a name) of Jiangling Shangming Temple, twenty-first, Biographies of Eminent Monks, Volume 15 (Eleven Chinese Dharma Masters) Huiyin (Huiyin, a name) of Yongfu Temple in Guangling of the Song Dynasty, first, Zhu Sengdu (Zhusengdu, a name) of Dongguan of the Song Dynasty, second, Tanyao (Tanyao, a name) of Zongxi Temple of the Song Dynasty, third, Huijing (Huijing, a name) of Mount Tianzhu in Kuaiji of the Song Dynasty, fourth, Daoyou (Daoyou, a name) of Mount Ruoxie in Shanyin of the Song Dynasty, fifth, Huilin (Huilin, a name) of Zhicheng Temple of the Song Dynasty, sixth, Daoyou (Daoyou, a name) of Xinan Temple of the Song Dynasty, seventh, Daomeng (Daomeng, a name) of Dongan Temple of the Song Dynasty, eighth, Jueshi (Jueshi, a name) of Changle Temple, ninth, Biographies of Eminent Monks, Volume 16 (Twelve Chinese Dharma Masters) Zhibin (Zhibin, a name) of Zhongxing Temple of the Song Dynasty, first, Sengjin (Sengjin, a name) of Lingji Temple of the Song Dynasty, second, Tanbin (Tanbin, a name) of Zhuangyan Temple of the Song Dynasty, third, Huigao (Huigao, a name) of Heyuan Temple of the Song Dynasty, fourth, Tanji (Tanji, a name) of Zhuangyan Temple of the Song Dynasty, fifth, Huitong (Huitong, a name) of Zhicheng Temple of the Song Dynasty, sixth, Fazhi (Fazhi, a name) of Dongan Temple of the Song Dynasty, seventh, Fabao (Fabao, a name) of Longguang Temple of the Song Dynasty, eighth, Sengdu (Sengdu, a name) of Xie Temple of the Song Dynasty, ninth, Sengqing (Sengqing, a name) of Zhongxing Temple of the Song Dynasty, tenth, Daoai (Daoai, a name) of Lingji Temple of the Song Dynasty, eleventh, Tanyuan (Tanyuan, a name) of Tianzhu Temple, twelfth, Biographies of Eminent Monks, Volume 17 (Thirteen Chinese Dharma Masters) Tandu (Tandu, a name) of Xinan Temple of the Qi Dynasty, first, Sengyuan (Sengyuan, a name) of the Pseudo-Wei Dynasty, second, Daohui (Daohui, a name) of Zhuangyan Temple of the Qi Dynasty, third, Sengcheng (Sengcheng, a name) of Gaozuo Temple of the Qi Dynasty, fourth, Huizhi (Huizhi, a name) of Waguan Temple of the Qi Dynasty, fifth, Daosheng (Daosheng, a name) of Tianbao Temple of the Qi Dynasty, sixth, Faxian (Faxian, a name) of Xianggong Temple of the Qi Dynasty, seventh, Sengnian (Sengnian, a name) of Zhongxing Temple of the Qi Dynasty, eighth, Daowen (Daowen, a name) of Zhongxing Temple of the Qi Dynasty, ninth, Huixi (Huixi, a name) of Caotang Temple of the Qi Dynasty, tenth, Hongyuan (Hongyuan, a name) of Duobao Temple of the Qi Dynasty, eleventh, Sengzhou (Sengzhou, a name) of Changle Temple of the Qi Dynasty, twelfth, Zhilin (Zhilin, a name) of Lingji Temple of the Qi Dynasty, thirteenth, Fadu (Fadu, a name) of the Pseudo-Wei Dynasty, fourteenth, Tanshi (Tanshi, a name) of Lingji Temple of the Qi Dynasty, fifteenth, Huiyuan (Huiyuan, a name) of Jianyuan Temple of the Qi Dynasty, sixteenth, Sengzhong (Sengzhong, a name) of Zhongxing Temple of the Qi Dynasty, seventeenth, Tanqian (Tanqian, a name) of Yaowang Temple of the Qi Dynasty, eighteenth

齊中興寺僧表十九齊靈基寺法湲二十齊北多寶寺惠隆二十一齊謝寺惠次二十二齊何園寺惠隆二十三偽魏智誕二十四齊靈基寺僧修二十五齊謝寺僧最二十六齊南海三藏寺曇通二十七齊莊嚴寺玄趣二十八齊大昌寺僧宗二十九偽魏惠記三十齊中寺法安三十一齊莊嚴寺僧達三十二偽魏道登三十三齊彌陀寺僧顯三十四齊靈根寺法常三十五齊中興寺僧印三十六齊福寺敏達三十七齊莊嚴寺僧寶三十八名僧傳第十八(律師)宋壽陽石澗寺卑摩羅叉一宋長安大寺曇摩流支二宋江陵辛寺惠猷三宋吳閑居寺僧業四宋廣陵長樂寺惠詢五宋汴泗道儼六宋吳閑居寺惠光七宋江陵枇杷寺僧隱八宋北法輪寺道遠九宋江陵上明寺成具十宋閑心寺道榮十一宋涼洲公府寺法香十二宋涼洲法力十三齊瓦官禪房超度十四齊長干寺法穎十五宋蜀郡靈建寺法琳十六齊定林下寺道嵩十七齊天保寺惠文十八齊閑心寺僧祐十九齊安樂寺智稱二十名僧傳第十九(外國禪師上)晉長安大寺弗若多羅一晉西海跋摩瞿沙二宋西梁洲智山三宋高昌摩騰掘帝四宋道場寺佛馱跋陀五宋江陵辛寺曇摩耶舍六宋定林寺曇摩蜜多七宋建康僧伽達多八宋道林寺疆良耶舍九宋宗熙寺僧伽羅多哆十名僧傳第二十(中國禪師下)晉中山郡柳泉山釋令詔一晉剡石城山帛僧光二晉始豐赤城山竺曇猷三晉涼洲惠紹

【現代漢語翻譯】現代漢語譯本齊中興寺僧表十九（齊中興寺的僧人表十九）齊靈基寺法湲二十（齊靈基寺的法湲二十）齊北多寶寺惠隆二十一（齊北多寶寺的惠隆二十一）齊謝寺惠次二十二（齊謝寺的惠次二十二）齊何園寺惠隆二十三（齊何園寺的惠隆二十三）偽魏智誕二十四（偽魏的智誕二十四）齊靈基寺僧修二十五（齊靈基寺的僧修二十五）齊謝寺僧最二十六（齊謝寺的僧最二十六）齊南海三藏寺曇通二十七（齊南海三藏寺的曇通二十七）齊莊嚴寺玄趣二十八（齊莊嚴寺的玄趣二十八）齊大昌寺僧宗二十九（齊大昌寺的僧宗二十九）偽魏惠記三十（偽魏的惠記三十）齊中寺法安三十一（齊中寺的法安三十一）齊莊嚴寺僧達三十二（齊莊嚴寺的僧達三十二）偽魏道登三十三（偽魏的道登三十三）齊彌陀寺僧顯三十四（齊彌陀寺的僧顯三十四）齊靈根寺法常三十五（齊靈根寺的法常三十五）齊中興寺僧印三十六（齊中興寺的僧印三十六）齊福寺敏達三十七（齊福寺的敏達三十七）齊莊嚴寺僧寶三十八（齊莊嚴寺的僧寶三十八）名僧傳第十八(律師)（《名僧傳》第十八，律師）宋壽陽石澗寺卑摩羅叉一（宋壽陽石澗寺的卑摩羅叉一）宋長安大寺曇摩流支二（宋長安大寺的曇摩流支二）宋江陵辛寺惠猷三（宋江陵辛寺的惠猷三）宋吳閑居寺僧業四（宋吳閑居寺的僧業四）宋廣陵長樂寺惠詢五（宋廣陵長樂寺的惠詢五）宋汴泗道儼六（宋汴泗的道儼六）宋吳閑居寺惠光七（宋吳閑居寺的惠光七）宋江陵枇杷寺僧隱八（宋江陵枇杷寺的僧隱八）宋北法輪寺道遠九（宋北法輪寺的道遠九）宋江陵上明寺成具十（宋江陵上明寺的成具十）宋閑心寺道榮十一（宋閑心寺的道榮十一）宋涼洲公府寺法香十二（宋涼洲公府寺的法香十二）宋涼洲法力十三（宋涼洲的法力十三）齊瓦官禪房超度十四（齊瓦官禪房的超度十四）齊長干寺法穎十五（齊長干寺的法穎十五）宋蜀郡靈建寺法琳十六（宋蜀郡靈建寺的法琳十六）齊定林下寺道嵩十七（齊定林下寺的道嵩十七）齊天保寺惠文十八（齊天保寺的惠文十八）齊閑心寺僧祐十九（齊閑心寺的僧祐十九）齊安樂寺智稱二十（齊安樂寺的智稱二十）名僧傳第十九(外國禪師上)（《名僧傳》第十九，外國禪師上）晉長安大寺弗若多羅一（晉長安大寺的弗若多羅一）晉西海跋摩瞿沙二（晉西海的跋摩瞿沙二）宋西梁洲智山三（宋西梁洲的智山三）宋高昌摩騰掘帝四（宋高昌的摩騰掘帝四）宋道場寺佛馱跋陀五（宋道場寺的佛馱跋陀五）宋江陵辛寺曇摩耶舍六（宋江陵辛寺的曇摩耶舍六）宋定林寺曇摩蜜多七（宋定林寺的曇摩蜜多七）宋建康僧伽達多八（宋建康的僧伽達多八）宋道林寺疆良耶舍九（宋道林寺的疆良耶舍九）宋宗熙寺僧伽羅多哆十（宋宗熙寺的僧伽羅多哆十）名僧傳第二十(中國禪師下)（《名僧傳》第二十，中國禪師下）晉中山郡柳泉山釋令詔一（晉中山郡柳泉山的釋令詔一）晉剡石城山帛僧光二（晉剡石城山的帛僧光二）晉始豐赤城山竺曇猷三（晉始豐赤城山的竺曇猷三）晉涼洲惠紹（晉涼洲的惠紹）

【English Translation】 English version Monk Biao Nineteen of Qizhongxing Temple (齊中興寺) Fayuan Twenty of Qilingji Temple (齊靈基寺) Huilong Twenty-one of Qibeiduobao Temple (齊北多寶寺) Huici Twenty-two of Qixie Temple (齊謝寺) Huilong Twenty-three of Qiheyuan Temple (齊何園寺) Zhidan Twenty-four of Pseudo-Wei Sengxiu Twenty-five of Qilingji Temple (齊靈基寺) Sengzui Twenty-six of Qixie Temple (齊謝寺) Tantong Twenty-seven of South Sea Sanzang Temple (南海三藏寺) Xuanqu Twenty-eight of Qizhuangyan Temple (齊莊嚴寺) Sengzong Twenty-nine of Qidachang Temple (齊大昌寺) Huiji Thirty of Pseudo-Wei Fa'an Thirty-one of Qizhong Temple (齊中寺) Sengda Thirty-two of Qizhuangyan Temple (齊莊嚴寺) Daodeng Thirty-three of Pseudo-Wei Sengxian Thirty-four of Qimituo Temple (齊彌陀寺) Fachang Thirty-five of Qilinggen Temple (齊靈根寺) Sengyin Thirty-six of Qizhongxing Temple (齊中興寺) Minda Thirty-seven of Qifu Temple (齊福寺) Sengbao Thirty-eight of Qizhuangyan Temple (齊莊嚴寺) Biographies of Eminent Monks, Eighteenth (Vinaya Masters) Bimoluocha One of Shijian Temple, Shouyang, Song Dynasty Tammaluchi Two of Chang'an Great Temple, Song Dynasty Huiyou Three of Xin Temple, Jiangling, Song Dynasty Sengye Four of Xianju Temple, Wu, Song Dynasty Huixun Five of Changle Temple, Guangling, Song Dynasty Daoyan Six of Bian Si, Song Dynasty Huiguang Seven of Xianju Temple, Wu, Song Dynasty Sengin Eight of Pipa Temple, Jiangling, Song Dynasty Daoyuan Nine of Beifalun Temple, Song Dynasty Chengju Ten of Shangming Temple, Jiangling, Song Dynasty Daorong Eleven of Xianxin Temple, Song Dynasty Faxiang Twelve of Gongfu Temple, Liangzhou, Song Dynasty Fali Thirteen of Liangzhou, Song Dynasty Chaodu Fourteen of Waguan Chan Room, Qi Dynasty Faying Fifteen of Changgan Temple, Qi Dynasty Falin Sixteen of Lingjian Temple, Shujun, Song Dynasty Daosong Seventeen of Dinglin Lower Temple, Qi Dynasty Huiwen Eighteen of Tianbao Temple, Qi Dynasty Sengyou Nineteen of Xianxin Temple, Qi Dynasty Zhicheng Twenty of Anle Temple, Qi Dynasty Biographies of Eminent Monks, Nineteenth (Foreign Chan Masters, Part One) Furuoduoluo One of Chang'an Great Temple, Jin Dynasty Bamoqusha Two of the Western Sea, Jin Dynasty Zhishan Three of Xiliangzhou, Song Dynasty Motengjuedi Four of Gaochang, Song Dynasty Fotuo Batuo Five of Daochang Temple, Song Dynasty Tammayashe Six of Xin Temple, Jiangling, Song Dynasty Tammimita Seven of Dinglin Temple, Song Dynasty Sengqiadaduo Eight of Jiankang, Song Dynasty Jiangliangyeshe Nine of Daolin Temple, Song Dynasty Sengqieluoduoduo Ten of Zongxi Temple, Song Dynasty Biographies of Eminent Monks, Twentieth (Chinese Chan Masters, Part Two) Shilingzhao One of Liuquan Mountain, Zhongshan Commandery, Jin Dynasty Bosengguang Two of Shicheng Mountain, Yan, Jin Dynasty Zhutan You Three of Chicheng Mountain, Shifeng, Jin Dynasty Huishao of Liangzhou, Jin Dynasty

四晉彭城鐘寺法相五晉始豐赤城山支曇蘭六晉長安大后寺智通七宋會稽石室靜度八偽魏燉煌道韶九宋南林寺惠始十宋涼洲法成十一宋枳園寺道恭十二宋枳園寺僧咨十三宋酒泉惠全十四宋建康曇泓十五偽魏長安大寺僧印十六宋中興寺惠欖十七宋欣平龍華寺智寅十八宋莊嚴寺僧謙十九宋靈根寺道忠二十宋江陵長沙寺法期二十一宋欣平龍華寺曇智二十二宋靈根寺惠印二十三宋城都安樂寺普恒二十四齊棲靜寺僧審二十五齊招提寺法隱二十六齊武昌頭陀寺法悟二十七齊靈根寺惠暉二十八齊龍華寺曇超二十九齊安固新興寺道果三十名僧傳第二十一(神力)晉雒陽滿水寺耆域一晉雒陽般鴟山楗陀勒二晉南海羅浮山單道開三晉雒陽常山竺佛調四晉𣕾陽樓至山訶羅竭五晉襄陽羊舛于寺竺法惠六晉永興龍山大寺納衣七晉南海羅浮山沙門八宋雒陽釋曇始九宋延賢寺杯渡十宋梁洲釋智整十一宋高昌釋法朗十二齊江陵長沙寺釋惠遠十三宋尋陽釋惠通十四齊江陵陟𡵟寺釋僧惠十五名僧傳第二十二(兼學苦節第一)晉尋陽廬山西寺惠永一宋寧蜀江陽寺普明二宋欣平龍華寺道汪三宋道場寺法莊四宋謝寺僧開五宋彭城寺惠琳六宋天保寺僧蘭七齊普弘寺惠溫八齊道林寺僧隆九齊興皇寺惠堅十齊西安寺僧侯十一齊草堂寺法紹十二齊靈曜寺僧全十三齊靈根寺惠豫

【現代漢語翻譯】現代漢語譯本四晉彭城鐘寺法相（人名，東晉時期彭城鐘寺的僧人）五晉始豐赤城山支曇蘭（人名，東晉時期始豐赤城山的僧人）六晉長安大后寺智通（人名，東晉時期長安大后寺的僧人）七宋會稽石室靜度（人名，南朝宋時期會稽石室的僧人）八偽魏燉煌道韶（人名，北魏時期燉煌的僧人）九宋南林寺惠始（人名，南朝宋時期南林寺的僧人）十宋涼洲法成（人名，南朝宋時期涼洲的僧人）十一宋枳園寺道恭（人名，南朝宋時期枳園寺的僧人）十二宋枳園寺僧咨（人名，南朝宋時期枳園寺的僧人）十三宋酒泉惠全（人名，南朝宋時期酒泉的僧人）十四宋建康曇泓（人名，南朝宋時期建康的僧人）十五偽魏長安大寺僧印（人名，北魏時期長安大寺的僧人）十六宋中興寺惠欖（人名，南朝宋時期中興寺的僧人）十七宋欣平龍華寺智寅（人名，南朝宋時期欣平龍華寺的僧人）十八宋莊嚴寺僧謙（人名，南朝宋時期莊嚴寺的僧人）十九宋靈根寺道忠（人名，南朝宋時期靈根寺的僧人）二十宋江陵長沙寺法期（人名，南朝宋時期江陵長沙寺的僧人）二十一宋欣平龍華寺曇智（人名，南朝宋時期欣平龍華寺的僧人）二十二宋靈根寺惠印（人名，南朝宋時期靈根寺的僧人）二十三宋城都安樂寺普恒（人名，南朝宋時期成都安樂寺的僧人）二十四齊棲靜寺僧審（人名，南朝齊時期棲靜寺的僧人）二十五齊招提寺法隱（人名，南朝齊時期招提寺的僧人）二十六齊武昌頭陀寺法悟（人名，南朝齊時期武昌頭陀寺的僧人）二十七齊靈根寺惠暉（人名，南朝齊時期靈根寺的僧人）二十八齊龍華寺曇超（人名，南朝齊時期龍華寺的僧人）二十九齊安固新興寺道果（人名，南朝齊時期安固新興寺的僧人）三十名僧傳第二十一(神力) 晉雒陽滿水寺耆域（人名，東晉時期雒陽滿水寺的僧人）一晉雒陽般鴟山楗陀勒（人名，東晉時期雒陽般鴟山的僧人）二晉南海羅浮山單道開（人名，東晉時期南海羅浮山的僧人）三晉雒陽常山竺佛調（人名，東晉時期雒陽常山的僧人）四晉𣕾陽樓至山訶羅竭（人名，東晉時期𣕾陽樓至山的僧人）五晉襄陽羊舛于寺竺法惠（人名，東晉時期襄陽羊舛于寺的僧人）六晉永興龍山大寺納衣（人名，東晉時期永興龍山大寺的僧人）七晉南海羅浮山沙門（人名，東晉時期南海羅浮山的沙門）八宋雒陽釋曇始（人名，南朝宋時期雒陽的僧人）九宋延賢寺杯渡（人名，南朝宋時期延賢寺的僧人）十宋梁洲釋智整（人名，南朝宋時期梁洲的僧人）十一宋高昌釋法朗（人名，南朝宋時期高昌的僧人）十二齊江陵長沙寺釋惠遠（人名，南朝齊時期江陵長沙寺的僧人）十三宋尋陽釋惠通（人名，南朝宋時期尋陽的僧人）十四齊江陵陟𡵟寺釋僧惠（人名，南朝齊時期江陵陟𡵟寺的僧人）十五名僧傳第二十二(兼學苦節第一) 晉尋陽廬山西寺惠永（人名，東晉時期尋陽廬山西寺的僧人）一宋寧蜀江陽寺普明（人名，南朝宋時期寧蜀江陽寺的僧人）二宋欣平龍華寺道汪（人名，南朝宋時期欣平龍華寺的僧人）三宋道場寺法莊（人名，南朝宋時期道場寺的僧人）四宋謝寺僧開（人名，南朝宋時期謝寺的僧人）五宋彭城寺惠琳（人名，南朝宋時期彭城寺的僧人）六宋天保寺僧蘭（人名，南朝宋時期天保寺的僧人）七齊普弘寺惠溫（人名，南朝齊時期普弘寺的僧人）八齊道林寺僧隆（人名，南朝齊時期道林寺的僧人）九齊興皇寺惠堅（人名，南朝齊時期興皇寺的僧人）十齊西安寺僧侯（人名，南朝齊時期西安寺的僧人）十一齊草堂寺法紹（人名，南朝齊時期草堂寺的僧人）十二齊靈曜寺僧全（人名，南朝齊時期靈曜寺的僧人）十三齊靈根寺惠豫（人名，南朝齊時期靈根寺的僧人）

【English Translation】 English version Four, Faxiang (personal name, a monk of Zhong Temple in Pengcheng during the Eastern Jin Dynasty) Five, Zhi Tanlan (personal name, a monk of Chicheng Mountain in Shifeng during the Eastern Jin Dynasty) Six, Zhitong (personal name, a monk of Da Hou Temple in Chang'an during the Eastern Jin Dynasty) Seven, Jingdu (personal name, a monk of Shishi in Kuaiji during the Southern Song Dynasty) Eight, Daoshao (personal name, a monk of Dunhuang during the Northern Wei Dynasty) Nine, Huishi (personal name, a monk of Nanlin Temple during the Southern Song Dynasty) Ten, Facheng (personal name, a monk of Liangzhou during the Southern Song Dynasty) Eleven, Daogong (personal name, a monk of Zhiyuan Temple during the Southern Song Dynasty) Twelve, Sengzi (personal name, a monk of Zhiyuan Temple during the Southern Song Dynasty) Thirteen, Huiquan (personal name, a monk of Jiuquan during the Southern Song Dynasty) Fourteen, Tanhong (personal name, a monk of Jiankang during the Southern Song Dynasty) Fifteen, Sengyin (personal name, a monk of Da Temple in Chang'an during the Northern Wei Dynasty) Sixteen, Huilan (personal name, a monk of Zhongxing Temple during the Southern Song Dynasty) Seventeen, Zhiyin (personal name, a monk of Longhua Temple in Xinping during the Southern Song Dynasty) Eighteen, Sengqian (personal name, a monk of Zhuangyan Temple during the Southern Song Dynasty) Nineteen, Daozhong (personal name, a monk of Linggen Temple during the Southern Song Dynasty) Twenty, Faqi (personal name, a monk of Changsha Temple in Jiangling during the Southern Song Dynasty) Twenty-one, Tanzhi (personal name, a monk of Longhua Temple in Xinping during the Southern Song Dynasty) Twenty-two, Huiyin (personal name, a monk of Linggen Temple during the Southern Song Dynasty) Twenty-three, Puheng (personal name, a monk of Anle Temple in Chengdu during the Southern Song Dynasty) Twenty-four, Sengshen (personal name, a monk of Qijing Temple during the Southern Qi Dynasty) Twenty-five, Fayin (personal name, a monk of Zhaoti Temple during the Southern Qi Dynasty) Twenty-six, Fawu (personal name, a monk of Toutuo Temple in Wuchang during the Southern Qi Dynasty) Twenty-seven, Huihui (personal name, a monk of Linggen Temple during the Southern Qi Dynasty) Twenty-eight, Tanchao (personal name, a monk of Longhua Temple during the Southern Qi Dynasty) Twenty-nine, Daoguo (personal name, a monk of Xinxing Temple in Angu during the Southern Qi Dynasty) Thirty, Biographies of Eminent Monks, Volume 21 (Miraculous Powers) Qiyu (personal name, a monk of Manshui Temple in Luoyang during the Jin Dynasty) One, Jiantuole (personal name, a monk of Panchi Mountain in Luoyang during the Jin Dynasty) Two, Shan Daokai (personal name, a monk of Luofu Mountain in the South China Sea during the Jin Dynasty) Three, Zhu Fotiao (personal name, a monk of Changshan in Luoyang during the Jin Dynasty) Four, Helajie (personal name, a monk of Louzhi Mountain in 𣕾yang during the Jin Dynasty) Five, Zhu Fahui (personal name, a monk of Yangchuan Temple in Xiangyang during the Jin Dynasty) Six, Nayi (personal name, a monk of Longshan Da Temple in Yongxing during the Jin Dynasty) Seven, A Shramana (personal name, a monk) of Luofu Mountain in the South China Sea during the Jin Dynasty Eight, Shi Tan Shi (personal name, a monk) of Luoyang during the Song Dynasty Nine, Bei Du (personal name, a monk) of Yanxian Temple during the Song Dynasty Ten, Shi Zhi Zheng (personal name, a monk) of Liangzhou during the Song Dynasty Eleven, Shi Fa Lang (personal name, a monk) of Gaochang during the Song Dynasty Twelve, Shi Hui Yuan (personal name, a monk) of Changsha Temple in Jiangling during the Qi Dynasty Thirteen, Shi Hui Tong (personal name, a monk) of Xunyang during the Song Dynasty Fourteen, Shi Seng Hui (personal name, a monk) of Zhi𡵟 Temple in Jiangling during the Qi Dynasty Fifteen, Biographies of Eminent Monks, Volume 22 (Emphasis on Learning and Austerity, Part 1) Hui Yong (personal name, a monk) of Xishan Temple in Xunyang during the Jin Dynasty One, Pu Ming (personal name, a monk) of Jiangyang Temple in Ningshu during the Song Dynasty Two, Dao Wang (personal name, a monk) of Longhua Temple in Xinping during the Song Dynasty Three, Fa Zhuang (personal name, a monk) of Daochang Temple during the Song Dynasty Four, Seng Kai (personal name, a monk) of Xie Temple during the Song Dynasty Five, Hui Lin (personal name, a monk) of Pengcheng Temple during the Song Dynasty Six, Seng Lan (personal name, a monk) of Tianbao Temple during the Song Dynasty Seven, Hui Wen (personal name, a monk) of Puhong Temple during the Qi Dynasty Eight, Seng Long (personal name, a monk) of Daolin Temple during the Qi Dynasty Nine, Hui Jian (personal name, a monk) of Xinghuang Temple during the Qi Dynasty Ten, Seng Hou (personal name, a monk) of Xi'an Temple during the Qi Dynasty Eleven, Fa Shao (personal name, a monk) of Caotang Temple during the Qi Dynasty Twelve, Seng Quan (personal name, a monk) of Lingyao Temple during the Qi Dynasty Thirteen, Hui Yu (personal name, a monk) of Linggen Temple during the Qi Dynasty

十四齊奉城寺僧護十五齊長干寺玄暢十六齊新安寺玄運十七齊彭城靜林法遷十八齊建元寺僧嵩十九齊臨沂攝山法度二十齊江陵四層寺惠敞二十一名僧傳第二十三(感通苦節第二)晉洛陽康法持一晉江左釋僧顯二晉河北帛法橋三晉剡支曇嶷四晉尋陽廬山陵雲寺釋惠永五晉信安釋曇彼六晉長安太后寺釋惠精七晉長安釋惠搜八晉鐘山竺曇蓋九晉尋陽釋僧濟十晉河陰白馬寺釋曇邃十一晉尋陽廬山釋僧融十二晉瓦官寺支法干十三晉山陰顯義寺竺法純十四宋鹽官若常山石室釋僧秀十五宋建康釋惠簡十六宋南澗寺釋道固十七宋謝寺釋僧弘十八宋尋陽廬山竺惠慶十九宋瓦官寺釋慧果二十名僧傳第二十四(遺身苦節三)晉羅江霍山僧群一晉河北曇苾二宋長安寒山僧週三宋高昌法迎四宋鄴廷尉寺僧富五偽秦法羽六宋臨川招提寺惠紹七宋尋陽廬山僧瑜八宋北竹林寺惠蓋九宋江陵道海十宋城都義興寺僧慶十一宋城都三寶寺僧生十二宋城都武擔寺弘濟十三宋城都香積寺道法十四宋欣平慈氏寺僧業十五齊壟西記城寺法光十六齊交洲仙山寺曇弘十七齊金剛寺法纻十八宋晉壽建元寺弘願十九名僧傳第二十五(［宋］索苦節第四)晉上虞徐山曇隆一晉治城寺僧法二晉武當山普施三晉于替法恒四宋東安寺法恭五宋始豐曝布山僧從六宋尋陽廬山陵雲寺惠安七宋

【現代漢語翻譯】現代漢語譯本十四、齊奉城寺僧護（Seng Hu of Fengcheng Temple in Qi Dynasty）十五、齊長干寺玄暢（Xuan Chang of Changgan Temple in Qi Dynasty）十六、齊新安寺玄運（Xuan Yun of Xin'an Temple in Qi Dynasty）十七、齊彭城靜林法遷（Fa Qian of Jinglin Temple in Pengcheng during Qi Dynasty）十八、齊建元寺僧嵩（Seng Song of Jianyuan Temple in Qi Dynasty）十九、齊臨沂攝山法度（Fa Du of Sheshan Mountain in Linyi during Qi Dynasty）二十、齊江陵四層寺惠敞（Hui Chang of Sicheng Temple in Jiangling during Qi Dynasty）二十一名僧傳第二十三（感通苦節第二）晉洛陽康法持（Kang Fachi of Luoyang in Jin Dynasty）一、晉江左釋僧顯（Shi Seng Xian of Jiangzuo in Jin Dynasty）二、晉河北帛法橋（Bo Faqiao of Hebei in Jin Dynasty）三、晉剡支曇嶷（Zhi Tanyi of Shan in Jin Dynasty）四、晉尋陽廬山陵雲寺釋惠永（Shi Huiyong of Lingyun Temple on Mount Lu in Xunyang during Jin Dynasty）五、晉信安釋曇彼（Shi Tanbi of Xin'an in Jin Dynasty）六、晉長安太后寺釋惠精（Shi Huijing of Taihou Temple in Chang'an during Jin Dynasty）七、晉長安釋惠搜（Shi Huisou of Chang'an in Jin Dynasty）八、晉鐘山竺曇蓋（Zhu Tangai of Zhongshan in Jin Dynasty）九、晉尋陽釋僧濟（Shi Sengji of Xunyang in Jin Dynasty）十、晉河陰白馬寺釋曇邃（Shi Tansui of Baima Temple in Heyin during Jin Dynasty）十一、晉尋陽廬山釋僧融（Shi Sengrong of Mount Lu in Xunyang during Jin Dynasty）十二、晉瓦官寺支法干（Zhi Fagan of Waguan Temple in Jin Dynasty）十三、晉山陰顯義寺竺法純（Zhu Fachun of Xianyi Temple in Shanyin during Jin Dynasty）十四、宋鹽官若常山石室釋僧秀（Shi Sengxiu of Shishi in Ruochang Mountain, Yanguan during Song Dynasty）十五、宋建康釋惠簡（Shi Huijian of Jiankang in Song Dynasty）十六、宋南澗寺釋道固（Shi Daogu of Nanjian Temple in Song Dynasty）十七、宋謝寺釋僧弘（Shi Senghong of Xie Temple in Song Dynasty）十八、宋尋陽廬山竺惠慶（Zhu Huiqing of Mount Lu in Xunyang during Song Dynasty）十九、宋瓦官寺釋慧果（Shi Huiguo of Waguan Temple in Song Dynasty）二十名僧傳第二十四（遺身苦節三）晉羅江霍山僧群（Seng Qun of Mount Huo in Luojiang during Jin Dynasty）一、晉河北曇苾（Tan Bi of Hebei in Jin Dynasty）二、宋長安寒山僧周（Seng Zhou of Hanshan in Chang'an during Song Dynasty）三、宋高昌法迎（Fa Ying of Gaochang in Song Dynasty）四、宋鄴廷尉寺僧富（Seng Fu of Tingwei Temple in Ye during Song Dynasty）五、偽秦法羽（Fa Yu of Pseudo-Qin Dynasty）六、宋臨川招提寺惠紹（Hui Shao of Zhaoti Temple in Linchuan during Song Dynasty）七、宋尋陽廬山僧瑜（Seng Yu of Mount Lu in Xunyang during Song Dynasty）八、宋北竹林寺惠蓋（Hui Gai of Beizhulin Temple in Song Dynasty）九、宋江陵道海（Dao Hai of Jiangling in Song Dynasty）十、宋城都義興寺僧慶（Seng Qing of Yixing Temple in Chengdu during Song Dynasty）十一、宋城都三寶寺僧生（Seng Sheng of Sanbao Temple in Chengdu during Song Dynasty）十二、宋城都武擔寺弘濟（Hong Ji of Wudan Temple in Chengdu during Song Dynasty）十三、宋城都香積寺道法（Dao Fa of Xiangji Temple in Chengdu during Song Dynasty）十四、宋欣平慈氏寺僧業（Seng Ye of Cishi Temple in Xinping during Song Dynasty）十五、齊壟西記城寺法光（Fa Guang of Jicheng Temple in Longxi during Qi Dynasty）十六、齊交洲仙山寺曇弘（Tan Hong of Xianshan Temple in Jiaozhou during Qi Dynasty）十七、齊金剛寺法纻（Fa Zhu of Jingang Temple in Qi Dynasty）十八、宋晉壽建元寺弘願（Hong Yuan of Jianyuan Temple in Jinshou during Song Dynasty）十九名僧傳第二十五（［宋］索苦節第四）晉上虞徐山曇隆（Tan Long of Mount Xu in Shangyu during Jin Dynasty）一、晉治城寺僧法（Seng Fa of Zhicheng Temple in Jin Dynasty）二、晉武當山普施（Pu Shi of Mount Wudang in Jin Dynasty）三、晉于替法恒（Fa Heng of Yu Ti in Jin Dynasty）四、宋東安寺法恭（Fa Gong of Dong'an Temple in Song Dynasty）五、宋始豐曝布山僧從（Seng Cong of Baobu Mountain in Shifeng during Song Dynasty）六、宋尋陽廬山陵雲寺惠安（Hui An of Lingyun Temple on Mount Lu in Xunyang during Song Dynasty）七、宋

【English Translation】 English version Fourteenth, Seng Hu of Fengcheng Temple in Qi Dynasty (齊奉城寺僧護) Fifteenth, Xuan Chang of Changgan Temple in Qi Dynasty (齊長干寺玄暢) Sixteenth, Xuan Yun of Xin'an Temple in Qi Dynasty (齊新安寺玄運) Seventeenth, Fa Qian of Jinglin Temple in Pengcheng during Qi Dynasty (齊彭城靜林法遷) Eighteenth, Seng Song of Jianyuan Temple in Qi Dynasty (齊建元寺僧嵩) Nineteenth, Fa Du of Sheshan Mountain in Linyi during Qi Dynasty (齊臨沂攝山法度) Twentieth, Hui Chang of Sicheng Temple in Jiangling during Qi Dynasty (齊江陵四層寺惠敞) Twenty-first, Biographies of Eminent Monks, Volume 23 (Second on Supernatural Response and Austerity) Kang Fachi of Luoyang in Jin Dynasty (晉洛陽康法持) First, Shi Seng Xian of Jiangzuo in Jin Dynasty (晉江左釋僧顯) Second, Bo Faqiao of Hebei in Jin Dynasty (晉河北帛法橋) Third, Zhi Tanyi of Shan in Jin Dynasty (晉剡支曇嶷) Fourth, Shi Huiyong of Lingyun Temple on Mount Lu in Xunyang during Jin Dynasty (晉尋陽廬山陵雲寺釋惠永) Fifth, Shi Tanbi of Xin'an in Jin Dynasty (晉信安釋曇彼) Sixth, Shi Huijing of Taihou Temple in Chang'an during Jin Dynasty (晉長安太后寺釋惠精) Seventh, Shi Huisou of Chang'an in Jin Dynasty (晉長安釋惠搜) Eighth, Zhu Tangai of Zhongshan in Jin Dynasty (晉鐘山竺曇蓋) Ninth, Shi Sengji of Xunyang in Jin Dynasty (晉尋陽釋僧濟) Tenth, Shi Tansui of Baima Temple in Heyin during Jin Dynasty (晉河陰白馬寺釋曇邃) Eleventh, Shi Sengrong of Mount Lu in Xunyang during Jin Dynasty (晉尋陽廬山釋僧融) Twelfth, Zhi Fagan of Waguan Temple in Jin Dynasty (晉瓦官寺支法干) Thirteenth, Zhu Fachun of Xianyi Temple in Shanyin during Jin Dynasty (晉山陰顯義寺竺法純) Fourteenth, Shi Sengxiu of Shishi in Ruochang Mountain, Yanguan during Song Dynasty (宋鹽官若常山石室釋僧秀) Fifteenth, Shi Huijian of Jiankang in Song Dynasty (宋建康釋惠簡) Sixteenth, Shi Daogu of Nanjian Temple in Song Dynasty (宋南澗寺釋道固) Seventeenth, Shi Senghong of Xie Temple in Song Dynasty (宋謝寺釋僧弘) Eighteenth, Zhu Huiqing of Mount Lu in Xunyang during Song Dynasty (宋尋陽廬山竺惠慶) Nineteenth, Shi Huiguo of Waguan Temple in Song Dynasty (宋瓦官寺釋慧果) Twentieth, Biographies of Eminent Monks, Volume 24 (Third on Abandoning the Body and Austerity) Seng Qun of Mount Huo in Luojiang during Jin Dynasty (晉羅江霍山僧群) First, Tan Bi of Hebei in Jin Dynasty (晉河北曇苾) Second, Seng Zhou of Hanshan in Chang'an during Song Dynasty (宋長安寒山僧周) Third, Fa Ying of Gaochang in Song Dynasty (宋高昌法迎) Fourth, Seng Fu of Tingwei Temple in Ye during Song Dynasty (宋鄴廷尉寺僧富) Fifth, Fa Yu of Pseudo-Qin Dynasty (偽秦法羽) Sixth, Hui Shao of Zhaoti Temple in Linchuan during Song Dynasty (宋臨川招提寺惠紹) Seventh, Seng Yu of Mount Lu in Xunyang during Song Dynasty (宋尋陽廬山僧瑜) Eighth, Hui Gai of Beizhulin Temple in Song Dynasty (宋北竹林寺惠蓋) Ninth, Dao Hai of Jiangling in Song Dynasty (宋江陵道海) Tenth, Seng Qing of Yixing Temple in Chengdu during Song Dynasty (宋城都義興寺僧慶) Eleventh, Seng Sheng of Sanbao Temple in Chengdu during Song Dynasty (宋城都三寶寺僧生) Twelfth, Hong Ji of Wudan Temple in Chengdu during Song Dynasty (宋城都武擔寺弘濟) Thirteenth, Dao Fa of Xiangji Temple in Chengdu during Song Dynasty (宋城都香積寺道法) Fourteenth, Seng Ye of Cishi Temple in Xinping during Song Dynasty (宋欣平慈氏寺僧業) Fifteenth, Fa Guang of Jicheng Temple in Longxi during Qi Dynasty (齊壟西記城寺法光) Sixteenth, Tan Hong of Xianshan Temple in Jiaozhou during Qi Dynasty (齊交洲仙山寺曇弘) Seventeenth, Fa Zhu of Jingang Temple in Qi Dynasty (齊金剛寺法纻) Eighteenth, Hong Yuan of Jianyuan Temple in Jinshou during Song Dynasty (宋晉壽建元寺弘願) Nineteenth, Biographies of Eminent Monks, Volume 25 (Fourth on [Song] Seeking Austerity) Tan Long of Mount Xu in Shangyu during Jin Dynasty (晉上虞徐山曇隆) First, Seng Fa of Zhicheng Temple in Jin Dynasty (晉治城寺僧法) Second, Pu Shi of Mount Wudang in Jin Dynasty (晉武當山普施) Third, Fa Heng of Yu Ti in Jin Dynasty (晉于替法恒) Fourth, Fa Gong of Dong'an Temple in Song Dynasty (宋東安寺法恭) Fifth, Seng Cong of Baobu Mountain in Shifeng during Song Dynasty (宋始豐曝布山僧從) Sixth, Hui An of Lingyun Temple on Mount Lu in Xunyang during Song Dynasty (宋尋陽廬山陵雲寺惠安) Seventh, Song (宋)

剡法華臺法宗八宋天保寺玄敦九宋西涼洲法進傳十宋招提寺惠標十一宋靈曜寺智玄十二宋彭城寺僧䨱十三宋莊嚴寺僧懿十四宋招提寺惠宏十五宋靈基寺道毗十六宋新安寺惠辨十七宋莊嚴寺惠忠十八齊吳閑心寺法訓十九齊興福寺僧高二十齊中僧盛二十一齊高座寺惠進二十二齊靈曜寺志道二十三齊龍華寺僧念二十四齊瓦官寺法纖二十五齊定林上寺超弁二十六齊高昌僧遵二十七齊靈基寺法明二十八齊祇洹寺僧志二十九齊祗洹寺惠志三十齊莊嚴寺惠演三十一齊高昌仙窟寺法惠三十二齊正勝寺法愿三十三齊山陰天柱寺法惠三十四齊欣平等法定三十五齊欣平龍華寺法衛三十六名僧傳第二十六(尋法出經苦節六)晉長安竺佛念一晉道場寺法顯二晉東安寺竺法維三晉吳通玄寺僧表四宋枳園寺智嚴五宋道場寺寶云六宋定林上寺智猛七宋黃龍法勇八宋高昌道普九宋齊昌寺法盛十齊定林上寺法獻十一名僧傳第二十七(造經像苦節六)晉吳紹靈寺惠護一晉山陰嘉祥寺惠虔二宋瓦官寺僧供三宋吳虎丘山僧詮四宋彭城寺僧鐘五宋瓦官寺僧楊六宋江陵鹿山寺僧亮七宋安樂寺道靜八宋謝寺僧昌九宋龍華寺道矯十齊安樂寺曇副十一名僧傳第二十八(造塔寺苦節七)晉安樂寺僧受一晉瓦官寺惠力二晉武陵平山惠原三晉建初寺曇爽四晉長干寺惠達五宋白馬寺惠

【現代漢語翻譯】現代漢語譯本剡（地名）法華臺（寺廟名）法宗（人名），八（朝代排序）宋（朝代名）天保寺（寺廟名）玄敦（人名）。九（朝代排序）宋（朝代名）西涼洲（地名）法進（人名），十（朝代排序）宋（朝代名）招提寺（寺廟名）惠標（人名）。十一（朝代排序）宋（朝代名）靈曜寺（寺廟名）智玄（人名），十二（朝代排序）彭城寺（寺廟名）僧䨱（人名）。十三（朝代排序）宋（朝代名）莊嚴寺（寺廟名）僧懿（人名），十四（朝代排序）宋（朝代名）招提寺（寺廟名）惠宏（人名）。十五（朝代排序）宋（朝代名）靈基寺（寺廟名）道毗（人名），十六（朝代排序）新安寺（寺廟名）惠辨（人名）。十七（朝代排序）宋（朝代名）莊嚴寺（寺廟名）惠忠（人名），十八（朝代排序）齊（朝代名）吳（地名）閑心寺（寺廟名）法訓（人名）。十九（朝代排序）齊（朝代名）興福寺（寺廟名）僧高（人名），二十（朝代排序）齊（朝代名）中僧盛（人名）。二十一（朝代排序）齊（朝代名）高座寺（寺廟名）惠進（人名），二十二（朝代排序）齊（朝代名）靈曜寺（寺廟名）志道（人名）。二十三（朝代排序）齊（朝代名）龍華寺（寺廟名）僧念（人名），二十四（朝代排序）齊（朝代名）瓦官寺（寺廟名）法纖（人名）。二十五（朝代排序）齊（朝代名）定林上寺（寺廟名）超弁（人名），二十六（朝代排序）齊（朝代名）高昌（地名）僧遵（人名）。二十七（朝代排序）齊（朝代名）靈基寺（寺廟名）法明（人名），二十八（朝代排序）齊（朝代名）祇洹寺（寺廟名）僧志（人名）。二十九（朝代排序）齊（朝代名）祗洹寺（寺廟名）惠志（人名），三十（朝代排序）齊（朝代名）莊嚴寺（寺廟名）惠演（人名）。三十一（朝代排序）齊（朝代名）高昌（地名）仙窟寺（寺廟名）法惠（人名），三十二（朝代排序）齊（朝代名）正勝寺（寺廟名）法愿（人名）。三十三（朝代排序）齊（朝代名）山陰（地名）天柱寺（寺廟名）法惠（人名），三十四（朝代排序）齊（朝代名）欣平等（地名）法定（人名）。三十五（朝代排序）齊（朝代名）欣平（地名）龍華寺（寺廟名）法衛（人名），三十六（章節排序）《名僧傳》第二十六（章節名）：尋法出經苦節六（小節名）。晉（朝代名）長安（地名）竺佛念（人名），一（章節排序）晉（朝代名）道場寺（寺廟名）法顯（人名）。二（章節排序）晉（朝代名）東安寺（寺廟名）竺法維（人名），三（章節排序）晉（朝代名）吳（地名）通玄寺（寺廟名）僧表（人名）。四（章節排序）宋（朝代名）枳園寺（寺廟名）智嚴（人名），五（章節排序）宋（朝代名）道場寺（寺廟名）寶云（人名）。六（章節排序）宋（朝代名）定林上寺（寺廟名）智猛（人名），七（章節排序）宋（朝代名）黃龍（地名）法勇（人名）。八（章節排序）宋（朝代名）高昌（地名）道普（人名），九（章節排序）宋（朝代名）齊昌寺（寺廟名）法盛（人名）。十（章節排序）齊（朝代名）定林上寺（寺廟名）法獻（人名），十一（章節排序）《名僧傳》第二十七（章節名）：造經像苦節六（小節名）。晉（朝代名）吳（地名）紹靈寺（寺廟名）惠護（人名），一（章節排序）晉（朝代名）山陰（地名）嘉祥寺（寺廟名）惠虔（人名）。二（章節排序）宋（朝代名）瓦官寺（寺廟名）僧供（人名），三（章節排序）宋（朝代名）吳（地名）虎丘山（地名）僧詮（人名）。四（章節排序）宋（朝代名）彭城寺（寺廟名）僧鐘（人名），五（章節排序）宋（朝代名）瓦官寺（寺廟名）僧楊（人名）。六（章節排序）宋（朝代名）江陵（地名）鹿山寺（寺廟名）僧亮（人名），七（章節排序）宋（朝代名）安樂寺（寺廟名）道靜（人名）。八（章節排序）宋（朝代名）謝寺（寺廟名）僧昌（人名），九（章節排序）宋（朝代名）龍華寺（寺廟名）道矯（人名）。十（章節排序）齊（朝代名）安樂寺（寺廟名）曇副（人名），十一（章節排序）《名僧傳》第二十八（章節名）：造塔寺苦節七（小節名）。晉（朝代名）安樂寺（寺廟名）僧受（人名），一（章節排序）晉（朝代名）瓦官寺（寺廟名）惠力（人名）。二（章節排序）晉（朝代名）武陵（地名）平山（地名）惠原（人名），三（章節排序）晉（朝代名）建初寺（寺廟名）曇爽（人名）。四（章節排序）晉（朝代名）長干寺（寺廟名）惠達（人名），五（章節排序）宋（朝代名）白馬寺（寺廟名）惠（人名）。

【English Translation】 English version Shan (place name) Fahuatai (temple name) Fazong (person's name), 8th (dynasty order) Song (dynasty name) Tianbao Temple (temple name) Xuandun (person's name). 9th (dynasty order) Song (dynasty name) Xiliangzhou (place name) Fajin (person's name), 10th (dynasty order) Song (dynasty name) Zhaoti Temple (temple name) Huibiao (person's name). 11th (dynasty order) Song (dynasty name) Lingyao Temple (temple name) Zhixuan (person's name), 12th (dynasty order) Pengcheng Temple (temple name) Sengrui (person's name). 13th (dynasty order) Song (dynasty name) Zhuangyan Temple (temple name) Sengyi (person's name), 14th (dynasty order) Song (dynasty name) Zhaoti Temple (temple name) Huihong (person's name). 15th (dynasty order) Song (dynasty name) Lingji Temple (temple name) Daopi (person's name), 16th (dynasty order) Xinan Temple (temple name) Huibian (person's name). 17th (dynasty order) Song (dynasty name) Zhuangyan Temple (temple name) Huizhong (person's name), 18th (dynasty order) Qi (dynasty name) Wu (place name) Xianxin Temple (temple name) Faxun (person's name). 19th (dynasty order) Qi (dynasty name) Xingfu Temple (temple name) Senggao (person's name), 20th (dynasty order) Qi (dynasty name) Zhong Sengsheng (person's name). 21st (dynasty order) Qi (dynasty name) Gaozuo Temple (temple name) Huijin (person's name), 22nd (dynasty order) Qi (dynasty name) Lingyao Temple (temple name) Zhidao (person's name). 23rd (dynasty order) Qi (dynasty name) Longhua Temple (temple name) Sengnian (person's name), 24th (dynasty order) Qi (dynasty name) Waguan Temple (temple name) Faxian (person's name). 25th (dynasty order) Qi (dynasty name) Dinglin Upper Temple (temple name) Chaobian (person's name), 26th (dynasty order) Qi (dynasty name) Gaochang (place name) Sengzun (person's name). 27th (dynasty order) Qi (dynasty name) Lingji Temple (temple name) Faming (person's name), 28th (dynasty order) Qi (dynasty name) Qihuan Temple (temple name) Sengzhi (person's name). 29th (dynasty order) Qi (dynasty name) Qihuan Temple (temple name) Huizhi (person's name), 30th (dynasty order) Qi (dynasty name) Zhuangyan Temple (temple name) Huiyan (person's name). 31st (dynasty order) Qi (dynasty name) Gaochang (place name) Xianku Temple (temple name) Fahui (person's name), 32nd (dynasty order) Qi (dynasty name) Zhengsheng Temple (temple name) Fayuan (person's name). 33rd (dynasty order) Qi (dynasty name) Shanyin (place name) Tianzhu Temple (temple name) Fahui (person's name), 34th (dynasty order) Qi (dynasty name) Xinpingdeng (place name) Fading (person's name). 35th (dynasty order) Qi (dynasty name) Xinping (place name) Longhua Temple (temple name) Fawei (person's name), 36th (chapter order) 'Biographies of Eminent Monks' Chapter 26: Seeking the Dharma, Extracting Sutras, Austerities 6 (subsection name). Jin (dynasty name) Chang'an (place name) Zhu Fonian (person's name), 1st (chapter order) Jin (dynasty name) Daochang Temple (temple name) Faxian (person's name). 2nd (chapter order) Jin (dynasty name) Dong'an Temple (temple name) Zhu Fahui (person's name), 3rd (chapter order) Jin (dynasty name) Wu (place name) Tongxuan Temple (temple name) Sengbiao (person's name). 4th (chapter order) Song (dynasty name) Zhiyuan Temple (temple name) Zhiyan (person's name), 5th (chapter order) Song (dynasty name) Daochang Temple (temple name) Baoyun (person's name). 6th (chapter order) Song (dynasty name) Dinglin Upper Temple (temple name) Zhimeng (person's name), 7th (chapter order) Song (dynasty name) Huanglong (place name) Fayong (person's name). 8th (chapter order) Song (dynasty name) Gaochang (place name) Daopu (person's name), 9th (chapter order) Song (dynasty name) Qichang Temple (temple name) Fasheng (person's name). 10th (chapter order) Qi (dynasty name) Dinglin Upper Temple (temple name) Faxian (person's name), 11th (chapter order) 'Biographies of Eminent Monks' Chapter 27: Creating Sutras and Images, Austerities 6 (subsection name). Jin (dynasty name) Wu (place name) Shaoling Temple (temple name) Huihu (person's name), 1st (chapter order) Jin (dynasty name) Shanyin (place name) Jiaxiang Temple (temple name) Huiqian (person's name). 2nd (chapter order) Song (dynasty name) Waguan Temple (temple name) Senggong (person's name), 3rd (chapter order) Song (dynasty name) Wu (place name) Mount Huqiu (place name) Sengquan (person's name). 4th (chapter order) Song (dynasty name) Pengcheng Temple (temple name) Sengzhong (person's name), 5th (chapter order) Song (dynasty name) Waguan Temple (temple name) Sengyang (person's name). 6th (chapter order) Song (dynasty name) Jiangling (place name) Lushan Temple (temple name) Sengliang (person's name), 7th (chapter order) Song (dynasty name) Anle Temple (temple name) Daojing (person's name). 8th (chapter order) Song (dynasty name) Xie Temple (temple name) Sengchang (person's name), 9th (chapter order) Song (dynasty name) Longhua Temple (temple name) Daojiao (person's name). 10th (chapter order) Qi (dynasty name) Anle Temple (temple name) Tanfu (person's name), 11th (chapter order) 'Biographies of Eminent Monks' Chapter 28: Building Pagodas and Temples, Austerities 7 (subsection name). Jin (dynasty name) Anle Temple (temple name) Sengshou (person's name), 1st (chapter order) Jin (dynasty name) Waguan Temple (temple name) Huili (person's name). 2nd (chapter order) Jin (dynasty name) Wuling (place name) Mount Pingshan (place name) Huiyuan (person's name), 3rd (chapter order) Jin (dynasty name) Jianchu Temple (temple name) Tanshuang (person's name). 4th (chapter order) Jin (dynasty name) Changgan Temple (temple name) Huida (person's name), 5th (chapter order) Song (dynasty name) Baima Temple (temple name) Hui (person's name).

光六宋武陵顯宋寺慈欽七宋始興虎丘山僧律八宋城都費寺法智九宋廣陵靈鷲寺凈開十宋宜昌閑居寺曇蘭十一宋延賢寺法意十二宋江陵多寶寺僧運十三宋定林下寺僧鑒十四宋吳縣南寺僧智十五宋江陵長沙寺法翼十六宋長干寺智愛十七宋靈曜寺法意十八宋謝寺僧瞿十九宋番禺祇洹寺法獻二十宋祇洹寺惠敬二十一名僧傳第二十九(導師)宋祇洹寺道照一宋長干寺曇穎二宋瓦官寺惠璩三宋靈味寺僧意四宋靈味寺曇宋五宋中寺曇光六宋興福寺惠芬七宋祇洹寺惠明八齊齊福寺道儒九齊瓦官寺惠重十齊閑心寺僧喜十一齊瓦官寺法覺十二齊齊隆寺法鏡十三名僧傳第三十(經師)晉建初寺曇藥一晉祇洹寺法平二晉祇洹寺法等三宋白馬寺超明四宋白馬寺明惠五宋白馬寺僧饒六宋安樂寺道惠七宋謝寺智宋八宋新安寺道綜九宋烏衣寺曇遷十宋道場寺法暢十一宋瓦官寺道琰十二齊東安寺曇智十三齊安樂寺僧弁十四齊寧蜀龍淵寺曇馮十五齊中寺僧琮十六齊北多寶寺惠忍十七

No. 1523

名僧傳抄

梁　寶亮　撰

名僧傳第三

求那䟦陀(梁言功德賢也)

中天竺人也。少傳五明。天文書算。醫方咒術。風甬盈虛。世間術業。多所究竟。而志力堅明。偏習方等。以外典雜事弊釋氏。乃遁游師子國。依師

【現代漢語翻譯】現代漢語譯本光六宋武陵顯宋寺慈欽，七宋始興虎丘山僧律，八宋成都費寺法智，九宋廣陵靈鷲寺凈開，十宋宜昌閑居寺曇蘭，十一宋延賢寺法意，十二宋江陵多寶寺僧運，十三宋定林下寺僧鑒，十四宋吳縣南寺僧智，十五宋江陵長沙寺法翼，十六宋長干寺智愛，十七宋靈曜寺法意，十八宋謝寺僧瞿，十九宋番禺祇洹寺法獻，二十宋祇洹寺惠敬，二十一名僧傳第二十九(導師)，宋祇洹寺道照，一宋長干寺曇穎，二宋瓦官寺惠璩，三宋靈味寺僧意，四宋靈味寺曇宋，五宋中寺曇光，六宋興福寺惠芬，七宋祇洹寺惠明，八齊齊福寺道儒，九齊瓦官寺惠重，十齊閑心寺僧喜，十一齊瓦官寺法覺，十二齊齊隆寺法鏡，十三名僧傳第三十(經師)，晉建初寺曇藥，一晉祇洹寺法平，二晉祇洹寺法等，三宋白馬寺超明，四宋白馬寺明惠，五宋白馬寺僧饒，六宋安樂寺道惠，七宋謝寺智宋，八宋新安寺道綜，九宋烏衣寺曇遷，十宋道場寺法暢，十一宋瓦官寺道琰，十二齊東安寺曇智，十三齊安樂寺僧弁，十四齊寧蜀龍淵寺曇馮，十五齊中寺僧琮，十六齊北多寶寺惠忍，十七

No. 1523

名僧傳抄

梁寶亮撰

名僧傳第三

求那跋陀(梁言功德賢也)

中天竺人也。少傳五明。天文書算。醫方咒術。風甬盈虛。世間術業。多所究竟。而志力堅明。偏習方等。以外典雜事弊釋氏。乃遁游師子國。依師

【English Translation】 English version Six: Ciqin of Xian Song Temple in Wuling, Song Dynasty; Seven: Seng Lü of Tiger Hill Mountain in Xing, Song Dynasty; Eight: Fazhi of Fei Temple in Chengdu, Song Dynasty; Nine: Jingkai of Lingjiu Temple in Guangling, Song Dynasty; Ten: Tanlan of Xianju Temple in Yichang, Song Dynasty; Eleven: Fayi of Yanxian Temple, Song Dynasty; Twelve: Sengyun of Duobao Temple in Jiangling, Song Dynasty; Thirteen: Sengjian of Dinglin Temple, Song Dynasty; Fourteen: Sengzhi of Nan Temple in Wuxian, Song Dynasty; Fifteen: Fayi of Changsha Temple in Jiangling, Song Dynasty; Sixteen: Zhiai of Changan Temple, Song Dynasty; Seventeen: Fayi of Lingyao Temple, Song Dynasty; Eighteen: Sengqu of Xie Temple, Song Dynasty; Nineteen: Faxian of Qiyuan Temple in Panyu, Song Dynasty; Twenty: Huijing of Qiyuan Temple, Song Dynasty; Twenty-one: Biographies of Famous Monks, Chapter 29 (Mentors); Daizhao of Qiyuan Temple, Song Dynasty; One: Tanying of Changan Temple, Song Dynasty; Two: Huiju of Waguan Temple, Song Dynasty; Three: Sengyi of Lingwei Temple, Song Dynasty; Four: Tansong of Lingwei Temple, Song Dynasty; Five: Tanguang of Zhong Temple, Song Dynasty; Six: Huifen of Xingfu Temple, Song Dynasty; Seven: Huiming of Qiyuan Temple, Song Dynasty; Eight: Daoru of Qifu Temple, Qi Dynasty; Nine: Huizhong of Waguan Temple, Qi Dynasty; Ten: Sengxi of Xianxin Temple, Qi Dynasty; Eleven: Fajue of Waguan Temple, Qi Dynasty; Twelve: Fajing of Qilong Temple, Qi Dynasty; Thirteen: Biographies of Famous Monks, Chapter 30 (Sutra Masters); Tanyao of Jianchu Temple, Jin Dynasty; One: Faping of Qiyuan Temple, Jin Dynasty; Two: Fadeng of Qiyuan Temple, Jin Dynasty; Three: Chaoming of Baima Temple, Song Dynasty; Four: Minghui of Baima Temple, Song Dynasty; Five: Sengrao of Baima Temple, Song Dynasty; Six: Daohui of Anle Temple, Song Dynasty; Seven: Zhisong of Xie Temple, Song Dynasty; Eight: Daozong of Xinan Temple, Song Dynasty; Nine: Tanqian of Wuyi Temple, Song Dynasty; Ten: Fachang of Daochang Temple, Song Dynasty; Eleven: Daoyan of Waguan Temple, Song Dynasty; Twelve: Tanzhi of Dongan Temple, Qi Dynasty; Thirteen: Sengbian of Anle Temple, Qi Dynasty; Fourteen: Tanfeng of Longyuan Temple in Ningshu, Qi Dynasty; Fifteen: Sengcong of Zhong Temple, Qi Dynasty; Sixteen: Huiren of Bei Duobao Temple, Qi Dynasty; Seventeen:

No. 1523

Excerpts from Biographies of Famous Monks

Compiled by Bao Liang of the Liang Dynasty

Biographies of Famous Monks, Chapter 3

Guṇabhadra (translated in Liang as 'Virtuous and Wise with Merits')

He was a native of Central India. In his youth, he mastered the five sciences: astronomy, mathematics, medicine, incantations, and understanding of the winds and tides. He thoroughly understood worldly arts and skills. With a firm and clear will, he particularly studied Vaipulya (方等). He refuted the Buddha's teachings with external classics and miscellaneous matters. Then, he fled to the Lion Country (師子國, i.e., Sri Lanka) and relied on a teacher.

入道。專情學務。辭小習大。世號之為摩訶乘焉。師欲試之。命就闇室。操取經匣。即得華嚴大品。師曰。大乘于汝乃有重緣。奉書父母。勸歸正法。曰若專外道。雖還無益。若歸依三寶。則長得奉見。父感至言。遂乖邪崇正。頃之功德賢乃奉送資供。求向東方。因隨舶泛海。元嘉十二年春。始至廣洲。憩云峰山。立寺以山為名。時刺史車朗表聞。宋文帝遣使迎接。其年冬至京師。敕住祇洹寺。遙入宮臺傳譯。意好欣然若故舊。帝甚敬異之。瑯邪顏延之。宕才碩學。束帶詣門。於是京邑道俗。車蓋相望。彭城譙王義宣置師事焉。眾僧共請出經。于祇洹寺。集義學諸僧。初出雜阿含經五十卷。又于東安寺。出法鼓經二卷。出相續解脫經二卷。第一義五相略一卷。後於舟楊郡。譯出勝鬘經一卷。又于道場寺。出央掘四卷。楞伽經四卷。眾七百餘人。寶云傳譯。惠觀執筆。辨章文義妙會。先自元嘉二十三年。譙王鎮荊洲。請與俱行。安憩辛寺。更立殿房。即于寺內。出無憂王經一卷。八吉祥經一卷。過去現在因果四卷。無量壽一卷。泥洹一卷。凡十三部。合七十三卷。譙王欲請講華嚴等經。而䟦陀自忖未善漢語。愧難積旬。即旦夕禮懺。請乞冥應。遂夢有人。白服持劍。擎一人首來。至其前曰。何故憂邪。䟦陀具以事對答。

曰。不痛。豁然便覺。心神喜悅。旦起言義皆備領漢語。於是就講。弟子法勇傳譯。僧念為都講。雖因譯人。而玄解往復。元嘉將末。譙王屢有怪夢。䟦陀答以京都將有禍亂。未及一年。而二兇構逆。及孝建之初。譙王陰謀逆節。䟦陀顏容憂慘。而未及發言。譙王問其故。䟦陀陳爭墾切。乃流涕而出。曰必無所翼。貧道不容扈從。義宣問曰。法師何故謂弟子舉事不成。答曰。大王名義宣。當以義濟。今興兵犯從非義也。何以能克。義宣以其物情所信。乃逼與俱下。過江洲。見咸質質。問曰。法師觀弟子軍容何如。答曰。猶如聚墨耳。梁山之敗。火欖轉迫。去岸懸遠。𠜁無濟理。唯一心稱觀世音。手捉邛竹杖。投身江中。水裁至滕。以杖刺水。水深流駛。見一童子。尋后而至。以手牽之。顧謂童子。汝小兒何能度我。恍忽之間。覺行十餘步。仍得上岸。即脫納衣。欲賓童子。顧覽不見。舉身毛豎。方知神力焉。時王玄謨督軍梁山。孝武來軍中得摩訶乘。善加料理。驛信送臺。俄而尋得。令舸送還都。孝武即時引見。顧問委典。曰企望日久。今始相遇。䟦陀對曰。既染覺戾。分為灰粉。今得接見。重荷生造。來問置誰為賊。答曰。出家之人不豫戎事。然張暢宗靈秀等。並是驅逼貧道所明。但不圖宿緣乃逢此事。孝武曰無所

懼也。是日敕住後堂。供施衣物。給以人乘。初䟦陀在荊洲十載。每與誰王書疏。無不記錄。及軍敗簡檢。無片言及軍事者。孝武明其托謹。益加禮遇。后因閑談。聊戲問曰。念丞相不。答曰。受供十年。何可忘德。今從陛下。乞愿為丞相三年燒香。帝悽然動容。義而許焉。及中興寺成。敕令移住。令開三間房。後於東府宴會。王公畢集。來見䟦陀。時未及凈𩬊。白首皓然。孝武遙望。顧語尚書謝莊曰。摩訶乘聰明機解。但老期已至。朕試問之。必悟人意。䟦陀上階。因迎謂之。摩訶乘不負遠來之意。但有一在。即應聲答曰。貧道遠歸帝京。垂四十年。天恩隆遇。銜塊罔極。但七十老病。唯一死在。帝嘉其機辨。來近御座。舉朝屢目焉。後於秣陵界鳳凰樓西起寺。每至夜半。輒有推戶而喚。視不見人。眾屢厭夢。䟦陀燒香咒曰。汝宿緣居此。我今起寺。行道禮懺。常為汝等居住者。為護寺善神。若不能居。隨所安。既而道俗十餘人。同夕夢見。鬼神千數。皆荷擔移去。寺眾遂安。大明七年天下亢旱。祈禱山川。累日無驗。孝武請令祈雨。必使有感。如其無效。不須相見。䟦陀答曰。仰憑三寶。陛下天威翼必降澤。如其不獲。不復重見。即往北湖釣臺。燒香祈請。不復飲食。默而誦經。密加秘咒。明日晡時。西北云起如

【現代漢語翻譯】現代漢語譯本恐懼。當天，孝武帝下令讓䟦陀（Batuo，人名）住在後堂，供給衣物，配備車馬。當初，䟦陀在荊州住了十年，每次與桓玄（Huan Xuan，東晉權臣，曾篡位）書信往來，都一一記錄。等到桓玄兵敗被殺后，檢查這些記錄，沒有一句話涉及到軍事。孝武帝明白他小心謹慎，更加禮遇他。後來一次閑談時，孝武帝開玩笑地問：『你想念桓玄丞相嗎？』䟦陀回答說：『接受他十年的供養，怎麼能忘記他的恩德呢？現在我跟隨陛下，希望為丞相燒三年香。』孝武帝聽后悽然感動，答應了他的請求。等到中興寺建成后，孝武帝下令讓䟦陀搬去居住，並讓人為他開了三間房。後來在東府舉行宴會，王公大臣全部到場。䟦陀前去拜見孝武帝，當時他還沒來得及剃髮，滿頭白髮。孝武帝遠遠望見，回頭對尚書謝莊（Xie Zhuang，人名）說：『摩訶衍（Mahayana，大乘佛教）聰明機敏，只是年紀大了。我試著問他，他一定能領會我的意思。』䟦陀走上臺階，孝武帝迎上前去對他說：『摩訶衍沒有辜負遠道而來的心意。』話還沒說完，䟦陀立刻回答說：『貧道遠道歸來帝京，已經四十年了，承蒙天恩隆重，即使啣土也難以報答。只是七十歲老病纏身，只有一死而已。』孝武帝讚賞他的機敏，讓他靠近御座。滿朝大臣都注視著他。後來，䟦陀在秣陵（Maling，地名，今南京）界鳳凰樓西邊建造寺廟。每到半夜，總有人推門呼喚，但看卻不見人。寺廟裡的人多次厭惡這種夢境。䟦陀燒香唸咒說：『你們前世的因緣住在這裡，我現在建造寺廟，行道禮懺，常常為你們這些居住者，作為護寺善神。如果不能住，就隨你們所安。』不久，十幾個僧人和俗人，在同一天晚上夢見，成千上萬的鬼神，都扛著東西搬走了。寺廟裡的人這才得以安寧。大明七年（463年），天下大旱，祈禱山川，多日沒有應驗。孝武帝請䟦陀祈雨，說一定要有感應，如果無效，就不必再相見。䟦陀回答說：『仰仗三寶（Triratna，佛教三寶：佛、法、僧），陛下天威，一定能降下甘霖。如果不能，就不再重見陛下。』於是前往北湖釣臺，燒香祈請，不吃不喝，默默誦經，暗中加上秘密咒語。第二天下午，西北方向雲彩涌起，像……』

【English Translation】 English version Fear. That day, Emperor Xiaowu ordered Batuo (Batuo, a personal name) to reside in the rear hall, providing clothing and vehicles. Initially, Batuo stayed in Jingzhou for ten years, meticulously recording every correspondence with Huan Xuan (Huan Xuan, an Eastern Jin powerful official who once usurped the throne). After Huan Xuan's defeat and death, these records were examined, revealing no mention of military affairs. Emperor Xiaowu, recognizing his cautiousness, treated him with even greater respect. Later, during a casual conversation, Emperor Xiaowu jokingly asked, 'Do you miss Chancellor Huan Xuan?' Batuo replied, 'Having received his patronage for ten years, how could I forget his kindness? Now that I follow Your Majesty, I wish to burn incense for the Chancellor for three years.' Emperor Xiaowu was moved and granted his request. Once Zhongxing Temple was completed, Emperor Xiaowu ordered Batuo to move in and had three rooms prepared for him. Later, at a banquet in the Eastern Mansion, all the princes and ministers were present. Batuo went to pay his respects to Emperor Xiaowu, at which time he had not shaved his head, and his hair was completely white. Emperor Xiaowu, seeing him from afar, turned to Shangshu Xie Zhuang (Xie Zhuang, a personal name) and said, 'Mahayana (Mahayana, Mahayana Buddhism) is intelligent and quick-witted, but he is getting old. I will try to ask him, and he will surely understand my meaning.' Batuo ascended the steps, and Emperor Xiaowu greeted him, saying, 'Mahayana has not disappointed the intention of coming from afar.' Before he could finish, Batuo immediately replied, 'This poor monk has returned to the imperial capital from afar for forty years, receiving great favor from the heavens, which is difficult to repay even by carrying earth. However, at seventy years old, I am plagued by illness, and only death remains.' Emperor Xiaowu praised his quick wit and allowed him to approach the throne. All the officials watched him intently. Later, Batuo built a temple west of Phoenix Tower in Moling (Maling, a place name, present-day Nanjing). Every midnight, someone would push the door and call out, but no one could be seen. The people in the temple were repeatedly annoyed by these dreams. Batuo burned incense and chanted, 'Your past karma resides here, and now I am building a temple, practicing the Way and performing repentance, always for you residents, as guardian deities of the temple. If you cannot stay, then go wherever you are at peace.' Soon, a dozen monks and laypeople dreamed on the same night that thousands of ghosts and spirits were carrying things away. Only then did the people in the temple find peace. In the seventh year of Daming (463 AD), there was a severe drought in the land. Prayers were offered to the mountains and rivers, but there was no response for many days. Emperor Xiaowu asked Batuo to pray for rain, saying that there must be a response, and if there was no effect, they need not meet again. Batuo replied, 'Relying on the Three Jewels (Triratna, the Three Jewels of Buddhism: Buddha, Dharma, Sangha), and Your Majesty's heavenly power, rain will surely fall. If it does not, I will not see Your Majesty again.' So he went to the fishing platform on the North Lake, burned incense and prayed, without eating or drinking, silently reciting scriptures, secretly adding secret mantras. The next afternoon, clouds rose from the northwest, like...'

車蓋。日在桑榆。風震云合。即日降雨。明旦公卿入賀。來見慰勞。嚫施相續。䟦陀自幼以來。蔬食終身。常執持香爐。未嘗輟手。每食竟輒分食。飛鳥集手取食。至明帝之世。禮供彌盛。到泰始四年正月。覺體不平。便豫與明帝公卿告辭。臨終之日。延佇而望雲。見天華聖像。禺中遂卒。春秋七十五。明帝深加痛惜。慰賻甚厚。公卿會葬。榮眾備焉。又續有求那毗地。中天竺人。聰瞻有記。誦經十餘萬言。兼解陰陽道術。以齊建元中來至。住毗舍離寺。永明十年。譯出十二因緣。及頎湏達長者經。造正觀寺(云云)。

名僧傳第五

道安

本姓衛。諸偽秦書並云。常山扶柳人也。□□孩稚而家嬰世禍。外兄孔氏鞠養之。年七歲。便解者音讀書。五經文義稍已通達。迄于志學。邪好佛道。年十八乃出家。性甚聰敏。□□又別立禪房以棲。靜勝果竹成列。華藥佈滿。名曰檀溪寺。符堅遣使。送外國金薄倚像。高七尺一軀。金坐像一軀。結珠彌勒像。金縷繡像。織成像各一張。每講席一建振發。風采綱領。玄宗開張。慧目理思。懷道之士皆負書而至。時年五十二矣。□□嘗與弟子法遇等以人。于彌勒像前立誓願。同生兜率。□□偽建元二十一年正月二十七日。忽有異僧來求寄憩。形色蕭猥。服章垢悴。

【現代漢語翻譯】現代漢語譯本：車蓋（一種傘狀遮蔽物）。太陽已近黃昏。狂風震動，烏雲聚合。當天就下起了雨。第二天早晨，各位大臣前來祝賀，慰問，賞賜接連不斷。䟦陀（Buddha，佛陀）自幼吃素，終身不改。經常手持香爐，從未放下。每次吃完飯，總是分出食物，飛鳥聚集到他手上取食。到了明帝在位時，禮遇供奉更加隆重。泰始四年正月，感到身體不適，便預先向明帝和各位大臣告辭。臨終之時，抬頭仰望天空中的雲彩，看見天上的花朵和聖像。中午時分去世，享年七十五歲。明帝深感痛惜，給予豐厚的慰問和喪葬費用。各位大臣參加葬禮，場面盛大隆重。之後又有求那毗地（Gunabhadra），中天竺人，聰明有記性，能背誦十幾萬字的經文，兼通陰陽道術。齊建元年間來到中國，住在毗舍離寺。永明十年，翻譯出《十二因緣經》和《頎湏達長者經》。建造了正觀寺（此處省略）。

名僧傳第五

道安（Dao An）

本姓衛。各偽秦書籍都記載，道安是常山扶柳人。年幼時，家中遭遇變故，由外兄孔氏撫養。七歲時，就能理解文字，閱讀書籍。《五經》的文義也逐漸通達。到了十五歲，就喜歡佛道。十八歲出家。天性非常聰明。另外建造禪房居住，環境清幽，果樹竹林成行，花草藥材遍佈，名為檀溪寺。符堅（Fu Jian）派遣使者，送來外國用金箔製成的倚像，高七尺一寸，以及金坐像一尊，用珍珠裝飾的彌勒像，金縷刺繡像，織成像各一張。每次講經說法，都能振奮人心，抓住綱領，闡發玄妙的宗旨。有智慧，有思想，懷有求道之心的人都帶著書本前來學習。當時道安五十二歲。曾經與弟子法遇等人在彌勒像前立下誓願，一同往生兜率天。偽建元二十一年正月二十七日，忽然有奇異的僧人前來請求借宿，形貌蕭條寒酸，衣著骯髒破舊。

【English Translation】 English version: Chegai (a kind of umbrella-shaped covering). The sun is setting. The wind shakes, and the clouds gather. It rained that day. The next morning, the ministers came to congratulate and offer condolences, and gifts followed one after another. Buddhabhadra (Buddha) had been a vegetarian since childhood and remained so for the rest of his life. He always held an incense burner and never let go. Every time after eating, he would share his food, and birds would gather on his hand to take it. During the reign of Emperor Ming, the rituals and offerings became even more grand. In the first month of the fourth year of the Tai Shi era, he felt unwell and bid farewell to Emperor Ming and the ministers in advance. On the day of his death, he looked up at the clouds in the sky and saw celestial flowers and holy images. He passed away at noon, at the age of seventy-five. Emperor Ming deeply mourned him and gave generous condolences and funeral expenses. The ministers attended the funeral, and the scene was grand and solemn. Later, there was Gunabhadra, a native of Central India, who was intelligent and had a good memory. He could recite more than 100,000 words of scriptures and was also proficient in Yin-Yang Taoism. He came to China during the Jian Yuan era of the Qi Dynasty and lived in the Vaisali Temple. In the tenth year of the Yongming era, he translated the 'Twelve Nidanas Sutra' and the 'Vimalakirti Sutra'. He built the Zheng Guan Temple (omitted here).

Biographies of Eminent Monks, Volume 5

Dao An

His original surname was Wei. All the books of the Pseudo-Qin Dynasty record that Dao An was a native of Fuliu in Changshan. In his childhood, his family suffered misfortune, and he was raised by his maternal cousin Kong. At the age of seven, he could understand and read texts. He gradually became proficient in the meaning of the 'Five Classics'. At the age of fifteen, he became fond of Buddhism. He became a monk at the age of eighteen. He was very intelligent by nature. He built a separate meditation room to live in, with a quiet environment, rows of fruit trees and bamboo forests, and flowers and herbs everywhere, named Tanxi Temple. Fu Jian sent envoys to send a leaning statue made of foreign gold foil, seven feet one inch tall, as well as a gold seated statue, a Maitreya statue decorated with pearls, a gold-embroidered statue, and a woven statue. Every time he lectured on the scriptures, he could inspire people, grasp the key points, and expound the profound principles. Those with wisdom and thought, and those with a desire to seek the Way, came to study with books in hand. At that time, Dao An was fifty-two years old. He once made a vow with his disciples Fa Yu and others in front of the Maitreya statue to be reborn together in the Tushita Heaven. On the twenty-seventh day of the first month of the twenty-first year of the Pseudo-Jianyuan era, a strange monk suddenly came to ask for lodging, with a desolate and shabby appearance and dirty and worn clothes.

以房舍迮狹。安置講堂中。中宵有起者。見講堂不開。而於窗間躍出。維那白安。安呼共語。問。何事來此。希告以實。答曰。不敢相欺。為法師來耳。安曰。我罪根深淺。詎可遇度耶。答曰。法師罪甚不多。易為功德。安曰。何方自勵。可得免度。曰。故應浴僧。浴僧未若浴羅漢功德至重也。安曰。浴僧力所能辦。羅漢何由可致。曰。但榮其具。能相為致之。安曰。既已降屈相。能微見神力。開悟眾心。此僧即舉手仰撥天西北端。重霄既褰。見天宮伎樂。闔寺道俗無不必睹。久乃撝之。泯然還合。復還講堂。因入澡灌中。倏爾在外。於是辭別而去。安乃大勞浴僧。浴僧事訖。更多煮香陽。凈諸浴室。果致羅漢數十人。化作寺中小兒。室前共戲。俄而失去。聞有浴聲。陽物盡用。安先與隱士王嘉。同在城內。以其年二月八日中食畢。嘉往候安。安曰。世事如此。行將及人。相與去乎。嘉曰。知所言並前去。吾有小責未了。不得俱。嘉別安。初無疾欲然而化。春秋七十二。葬五級寺中。□□安嘗與嘉及弟子法遇等。于彌勒佛前。共立誓願。愿生兜率。及姚萇之得長安也。嘉故在城。門階戶席皆璩舊物。巖見愴然而悲。縱恨其獨與璩狎。並嫉其風望。恐為人所輔。惡而害之。泰元十六年造彌勒像。今在玄集寺中。桓玄為之

頌。

名僧傳第六

曇翼

本姓姚。生羌土中。年十六。師事道安。善辭大乘。彌精三藏。才識明㑺。雖不逮安。而節行清苦。門人莫競。晉長沙大守荊洲勝舍。欽安風德。欲遠相迎請。舍宅為寺。告安求一僧為寺主。安顧謂翼曰。荊楚士庶始欲歸宗。成其美者。非爾誰歟。爾其行也。翼貞錫南佂。至即締構。一年功畢。名長沙寺。后游蓋部。刺史毛璩一遇相重。便餉米千斛。為設中食。飯內得一粒谷。即擇取先啖。璩嘆曰。此沙門豈棄人供養者邪。遂厚加贈遺。尋歸荊洲。及丘賊入境。抄掠漢南。江陵闔境。避難上明。翼又于上明造東寺。后還長沙寺。復加開祐造大塔。並丈六金像。未有舍利。祈請累年。忽爾而得。即集僧尼五百人。燒香贊唱。請一缽水。以泛舍利。舍利右旋。五色光耀。清徹滿室。因往巳陵君山伐木。山海經謂闊廷山者也。上有幽穴。潛通吳之苞山。山既神異。行者憚之。上人說。桓玄聞山有白雉兔。乃往求之。迷路累日。望船甚近。而不得至。翼至見白蛇數十斷道。翼為說法。蛇乃避路。夜得夢雲。林木是所惜。既營佛塔輒給。但莫命部曲非法取也。人力皆是借倩。遂有所竊。至江陵。翼杖巳。上飫木未取。為軍人御奪。改先小塔。更立大塔。又鑄丈六金像。先契二匠。便

【現代漢語翻譯】現代漢語譯本

讚頌。

《名僧傳》第六

曇翼

本姓姚，出生在羌族地區。十六歲時，拜道安（Dao An，東晉時期著名高僧）為師，擅長講解大乘佛法，精通三藏經典。才識聰敏，雖然比不上道安，但品行清廉，生活儉樸，門下弟子無人能及。晉朝長沙太守、荊州刺史勝舍（Sheng She）仰慕道安的德行，想要遠道迎接他，並舍宅為寺。他告訴道安，想請一位僧人來主持寺務。道安看著曇翼（Tan Yi）說：『荊楚地區的士人和百姓開始想要歸依佛法，成就這件事的，除了你還有誰呢？你前去吧。』曇翼於是帶著錫杖南下，到達后就開始建造寺廟，一年就完成了。寺廟名為長沙寺（Changsha Temple）。後來他遊歷到蓋部，刺史毛璩（Mao Qu）一見如故，就贈送給他一千斛米，併爲他準備齋飯。吃飯時，曇翼從飯中挑出一粒穀子，先吃了。毛璩感嘆道：『這位沙門難道是嫌棄人們的供養嗎？』於是更加豐厚地贈送給他財物。不久后，曇翼回到荊州。等到丘賊入侵，抄掠漢南地區，江陵全境的人都到上明避難。曇翼又在上明建造了東寺（Eastern Temple）。後來回到長沙寺，又加以擴建，建造大塔，並鑄造丈六高的金像。當時還沒有舍利，祈請多年，忽然得到了舍利。於是召集僧尼五百人，焚香贊唱，請來一缽水，用來漂浮舍利。舍利向右旋轉，發出五色光芒，清澈的光輝充滿整個房間。之後，曇翼前往巳陵君山（Si Ling Jun Mountain）砍伐木材。《山海經》中稱之為闊廷山。山上有幽深的洞穴，可以通往吳地的苞山（Bao Mountain）。這座山既神異，前往的人都很害怕。曇翼說，桓玄（Huan Xuan，東晉末年權臣）聽說山上有白雉和兔子，就前去尋找，迷路了好幾天，明明看到船很近，卻無法到達。曇翼到達后，看到幾十條白蛇擋住道路，曇翼為它們說法，蛇就讓開了道路。晚上，曇翼夢見有聲音說：『林木是我所珍惜的，既然要建造佛塔，就給你，但不要命令部下非法砍伐。人力都是借來的，如果有人偷竊。』到了江陵，曇翼的木杖和已經準備好的木材被士兵搶走了。於是改變了先前的計劃，將小塔改建成大塔，又鑄造了丈六高的金像。先和兩位工匠簽訂了契約。

【English Translation】 English version

Eulogy.

Biographies of Eminent Monks, Volume 6

Tan Yi

His original surname was Yao, and he was born in the Qiang region. At the age of sixteen, he became a disciple of Dao An (a famous eminent monk in the Eastern Jin Dynasty), excelling in expounding Mahayana Buddhism and mastering the Tripitaka. He possessed keen intelligence, though not comparable to Dao An, but his conduct was pure and austere, unmatched by any of his fellow disciples. Sheng She, the Grand Administrator of Changsha in the Jin Dynasty and the Governor of Jingzhou, admired Dao An's virtue and wished to welcome him from afar, offering his residence as a temple. He asked Dao An to appoint a monk to be the abbot of the temple. Dao An looked at Tan Yi and said, 'The scholars and common people of Jingchu are beginning to seek refuge in Buddhism. Who else but you can accomplish this? Go forth.' Tan Yi then traveled south with his staff, and upon arrival, he began construction, completing it in one year. The temple was named Changsha Temple. Later, he traveled to Gaibu, where the Governor Mao Qu took a liking to him at first sight, presenting him with a thousand hu of rice and preparing a vegetarian meal for him. During the meal, Tan Yi picked out a grain of rice from the food and ate it first. Mao Qu exclaimed, 'Does this Shramana despise the offerings of the people?' He then generously bestowed gifts upon him. Soon after, Tan Yi returned to Jingzhou. When the Qiu bandits invaded and plundered the Han South region, the entire territory of Jiangling sought refuge in Shangming. Tan Yi then built the Eastern Temple in Shangming. Later, he returned to Changsha Temple and further expanded it, building a large pagoda and casting a sixteen-foot-tall golden statue. At that time, there were no relics, but after praying for many years, he suddenly obtained them. He then gathered five hundred monks and nuns, burned incense, chanted praises, and requested a bowl of water to float the relics. The relics rotated to the right, emitting five-colored light, and the clear radiance filled the entire room. Afterward, Tan Yi went to Si Ling Jun Mountain to cut timber. The Classic of Mountains and Seas refers to it as Kuoting Mountain. There is a deep cave on the mountain that leads to Bao Mountain in Wu. Because the mountain was both sacred and strange, travelers were afraid of it. Tan Yi said that Huan Xuan (a powerful official in the late Eastern Jin Dynasty) heard that there were white pheasants and rabbits on the mountain, so he went to search for them, but he got lost for several days. Although he saw the boat nearby, he could not reach it. When Tan Yi arrived, he saw dozens of white snakes blocking the road. Tan Yi preached to them, and the snakes moved out of the way. At night, Tan Yi dreamed that a voice said, 'The trees are what I cherish. Since you are building a pagoda, I will give them to you, but do not order your subordinates to cut them down illegally. The manpower is all borrowed, and if someone steals.' When he arrived in Jiangling, Tan Yi's staff and the prepared timber were seized by soldiers. He then changed his original plan, converting the small pagoda into a large pagoda and casting a sixteen-foot-tall golden statue. He first signed a contract with two craftsmen.

設大會。愿無鯁妨。四輩聞知。皆樂隨喜。所獲銅𩿊過足周用。因以所餘更造靈儀。舉香七尺。翼德被䧅服。學徒歸湊。每嘆寺足眾僧。形像尚少。嘗聞阿育王多造佛像。隨緣流佈。而獨不至此。豈非精誠未詣邪。於是彌致懇惻。永和十九年二月八日夜。忽有像現城北。身光照夜。明若晨曦。闔洲驚騷。遠近雲集。時白馬寺遣迎百人。展力折不能動。翼曰。此必阿育王像當往長沙寺。非強力所能移。僉曰請效甚驗。翼乃稽首致敬。命弟子擎捧。裁有五人。飄然輕舉。四眾推伏。請問其故。翼笑曰。昔有誠愿。推理謂爾後耳。罽賓禪師僧伽難陁。從蜀下入寺禮拜。云是外國像。尋覓銘題佛光。果有胡書。讀曰阿育王造也。年八十二。義照中卒(云云)。

名僧傳第八

竺法義

沙門曇宗寺記云。惠義不知何許人。年九歲。遇竺法深。法義問曰。仁利是君子所行。孔丘何故罕言。深答曰。緣物鮮能行。故希言之耳。年十三。伏膺道門。修治戒行。標秀之稱。與日而升。好大乘學。尤精法華。住瓦官寺。王導孔敷並通風契。后居始寧之保山。徒眾四十餘人。皆是高勝道士。領會玄微。四時不替。咸安二年。遇篤病。針石不差。唯專念觀世音。久忽夢。一沙門出其腸胃。去其垢疾。清水洗濯。還內腸中。既

窹豁然頓愈。晉孝武即位。以其名德延出京華。常所師咨。供給甚厚。春秋七十四。太元五年卒。帝以錢十萬。買新亭崗為墓。起塔三層。時有釋普隨釋惠鑑升卒中居於臨海。並有德素(云云)。

名僧傳第十

和上諱僧行

本姓支。會稽山陰人。年十三出家。為基法師弟子。住城傍寺。每曰。神仙之道終有遷墜。玄儒之教不能出俗。陶瑩心神。開發慧悟。莫先乎釋氏。乃披經問道。威儀弘備。常惜寸陰。和上同學僧悝。擅名東夏。與和上影響惠基。共弘至教。悝山陰人。體度弘泰。風味宕遠。基每曰。能光益風化。唯行悝而已。和上以人間諠動。乃移住法華寺。自非法事。足不下山。永明中。上虞縣城山寺。是蔡興宗所立。年歲稍久。風範彫喪。既闕總領。請和上鎮正。乃拂衣就之。於是闡揚法教。開示誘施。齊齊烏眾。等化之常悅。念西方。要期安養。春秋五十九。永明十一年卒。又有同學惠通。弟子僧誕(云云)。

名僧傳第十一

法遇

(別傳云曇遇。又別記云道遇也)。不知何處人也。少而慷慨。養索自居。鄰豪妻之以女。郡守徴以為吏。皆不從。專慕大法。投釋道安為師。既得沐浴玄化。咨諏昧理。執操精懇。禁行無[虛*予]。鐘摩頂之愛。留起予之賞。於是下

帷就業。博究深經。義陽太守陳笛阮保。聞風欽悅。修書通好。信使往還。果有嚫遺。晉太元二年。寺荷本圍襄陽。與曇微曇翼遠惠等。下集江陵長沙等。法輪移軔。學徒云湊。聽受之眾。常四百人。有一僧。于寺飲酒。癡夕燒香。遇罰而不遣。安聞之。以竹筒封一荊子。手題寄遇。遇開封見杖。即曰。此由飲酒僧也。我訓眾不勤。遠貽憂賜。令維那系磬聚眾。以杖筒量香橙上。行香畢。出衆前。向筒致化。化竟伏地。命維那行杖三下。內杖筒中起。又作垂淚嗚咽。時境內道俗莫不嘆息。既而與惠遠書曰。吾不能率眾。和上隔在異域。猶遠垂憂。吾罪深矣。年六十一。卒于江陵(云云)。

名僧傳第十二

道恒者

藍田人。年八九歲。與群小兒。聚沙為佛塔。隱士張忠見之曰。此兒有日龍二理。仕官則位至公輔。為道則振隆大法。恨吾老矣。不得見之。恒少而偏孤。事後母以孝聞。家道清貧。固窮守慎。手學書讀賣。以供養母。終服。與同學道標。俱有名譽。及什公入境。並參詳譯。姚興甚相賞遇。謂有經國之才。有敕。奪恒標法服。詔曰。卿等體閑樂道。服膺法門。曒然之操。誠在可嘉。但朕君臨四海。治急須才。方欲招肥遁于山林。撫陸涚于屠肆。況卿等周旋諳舊。朕所言盡。各抱干時之能。

【現代漢語翻譯】現代漢語譯本：帷就業（指精通某種技藝）。博覽深究佛經。義陽太守陳笛阮保，聽聞他的名聲，非常欽佩喜悅，修書信與他交好，使者往來不斷，果然有禮物贈送。晉太元二年，寺院正當被圍困在襄陽時，他與曇微、曇翼、遠惠等人，下到江陵、長沙等地，佛法之輪轉移，學徒如雲聚集，聽講受教的民眾，常常有四百人。有一個僧人，在寺院裡飲酒，醉后燒香，受到懲罰卻不離開。安法師聽說了這件事，用竹筒封了一根荊條，親手題字寄給他。遇法師打開一看是杖，就說：『這一定是因為飲酒的僧人。我教導大眾不夠勤勉，遠地給您帶來憂慮和賜教。』於是命令維那（寺院的管理者）敲擊磬，召集大眾，用杖筒量香橙放在上面，行香完畢，走到大眾面前，對著竹筒致歉。致歉完畢，伏在地上，命令維那用杖打三下。從杖筒中起身，又作出垂淚嗚咽的樣子，當時境內道俗沒有不嘆息的。之後與惠遠（東晉高僧）寫信說：『我不能夠率領大眾，和上（對僧人的尊稱）遠在異地，還遠道垂念，我罪過深重啊。』六十一歲時，在江陵去世（等等）。

《名僧傳》第十二

道恒法師

是藍田人。八九歲時，與一群小孩，用沙子堆佛塔。隱士張忠看見后說：『這個孩子將來有日龍二理（指有非凡的才能）。做官就能位至公卿輔佐，修道就能振興佛法。可惜我老了，不能親眼看見。』道恒從小就失去父親，侍奉繼母以孝順聞名。家境清貧，安於貧困，謹慎守節，靠手抄書籍售賣，來供養母親。守喪期滿后，與同學道標，都很有名望。等到鳩摩羅什（著名佛經翻譯家）來到中原，他們一起參與翻譯佛經。姚興（後秦皇帝）非常賞識他們，認為他們有治理國家的才能。於是下令，解除道恒、道標的僧人身份。詔書說：『你們清閑快樂，愛好佛道，清白的操守，實在值得嘉獎。但是朕君臨天下，治理國家急需人才。正想要招攬隱居在山林的人才，提拔在屠宰場的人才，何況你們周旋熟悉舊事，朕的意思都說盡了。各自懷有幹事的能力，』

【English Translation】 English version: Wei Jiuye (referring to being proficient in a certain skill). He extensively studied the deep scriptures. Chen Di Ruan Bao, the governor of Yiyang, admired and rejoiced upon hearing of his reputation. He exchanged letters to establish friendship, and messengers traveled back and forth, indeed with gifts. In the second year of the Taiyuan era of the Jin Dynasty, when the temple was besieged in Xiangyang, he, along with Tanwei, Tanyi, Yuanhui, and others, went down to Jiangling, Changsha, and other places. The wheel of Dharma shifted, and disciples gathered like clouds. The audience listening to the teachings often numbered four hundred. There was a monk who drank alcohol in the temple and burned incense while intoxicated. He was punished but did not leave. Master An heard of this and sealed a thorny branch in a bamboo tube, personally writing a message and sending it to him. Master Yu opened it and saw the staff, saying, 'This must be because of the monk who drank alcohol. I have not been diligent in teaching the assembly, causing you worry and instruction from afar.' He then ordered the Vina (temple manager) to strike the chime, gather the assembly, use the bamboo tube to measure incense oranges and place them on top. After the incense offering, he went before the assembly and apologized to the bamboo tube. After apologizing, he prostrated on the ground and ordered the Vina to strike him three times with the staff. He rose from within the bamboo tube and began to weep and sob. At that time, both Daoists and laypeople within the territory sighed. Afterwards, he wrote to Huiyuan (a prominent monk of the Eastern Jin Dynasty), saying, 'I am unable to lead the assembly. The Upadhyaya (a respectful term for a monk) is far away in another region, yet still cares from afar. My sins are deep.' He passed away in Jiangling at the age of sixty-one (etc.).

Biographies of Eminent Monks, Twelfth Chapter

The Monk Daoheng

He was a native of Lantian. At the age of eight or nine, he and a group of children were piling sand to make Buddha stupas. The recluse Zhang Zhong saw this and said, 'This child will have the principles of the sun and dragon (referring to extraordinary talent) in the future. If he becomes an official, he will reach the position of duke and minister. If he cultivates the Way, he will revitalize the great Dharma. It is a pity that I am old and cannot see it.' Daoheng lost his father at a young age and was known for his filial piety towards his stepmother. His family was poor, but he was content with poverty and maintained caution. He supported his mother by hand-copying and selling books. After the mourning period, he and his classmate Daobiao were both famous. When Kumarajiva (a famous translator of Buddhist scriptures) arrived in the Central Plains, they participated in translating the scriptures together. Yao Xing (the emperor of the Later Qin Dynasty) greatly appreciated them, believing they had the talent to govern the country. Therefore, he issued an edict to remove Daoheng and Daobiao from their monastic status. The edict said, 'You are leisurely and happy, loving the Buddhist path, and your pure conduct is truly commendable. However, I rule the world and urgently need talent to govern the country. I want to recruit talents who are hidden in the mountains and promote talents in the slaughterhouses, moreover, you are familiar with old affairs, and I have said all that I mean. Each of you possesses the ability to do things.'

而潛獨善之地。此豈朕求賢之至情。卿等篤化之深趣。昔人云。國有驥而不乘。方遑遑而更索。此之謂也(云云)。

名僧傳第十三

論曰。問三乘漸解實相曰。經云。三乘同悟實相。而得道為實相。理有三耶。以悟三而果三耶。實相唯空而已。何應有三。若實相理一。以悟一而果三者。悟一則不應成三。答曰。實相乃無一可得。而有三。緣行者悟空有淺深。因行者而有三。問曰。若實相無一可得。悟之則理盡。不悟則面牆。何應有淺深之異。因行者而有三。答曰。若行人悟實相無相者。要先識其相。然後悟其無相。以何為識相。如彼生死之相。因十二緣。唯如來洞見因緣之始終。悟生死決定相畢竟不可得如是識相非相。故謂之悟實相之上者。菩薩觀生死十二因緣。唯見其終。而不識其始。雖悟相非相。而不識因緣之始。故謂之悟實相之中者。二乘之徒。唯總觀生死之法是因緣而有。雖悟相非相。不著于生死。而識因緣之始終。故謂之悟實相理實無二。因於行者。照有明闇。觀彼諸因緣。有盡與不盡。故於實相而有三乘之別。問曰。菩薩之與二乘。既不窮因緣之始終。何得稱悟實相而得道。答曰。菩薩之與二乘。雖不洞見因緣之始終。而解生死是因緣而有。知生死定相不可得。故能不染著于生死。超三界

【現代漢語翻譯】現代漢語譯本：而隱居在只顧自己修養的地方。這難道是朕尋求賢才的誠摯心意，以及你們潛心教化的深刻志趣嗎？古人說：『國家有千里馬卻不任用，還在那裡茫然地尋找。』說的就是這種情況啊。（云云）

名僧傳第十三

論曰：問：三乘（Sāṃyāna，聲聞乘、緣覺乘、菩薩乘）逐漸理解實相（Tathatā，事物的真實面貌）的道理是這樣的：經書上說，三乘共同領悟實相，並且得道就是實相。那麼，實相的道理有三種嗎？是因為領悟了三種而得到三種果位嗎？實相唯有空性（Śūnyatā）而已，怎麼會有三種呢？如果實相的道理只有一個，是因為領悟了一個而得到三種果位，那麼領悟了一個就不應該成就三種果位。

答：實相乃是連一個都不可得，卻又具有三種。因為修行者領悟空性的程度有深淺，根據修行者的不同而有三種。

問：如果實相連一個都不可得，領悟了它就應該窮盡真理，不領悟就如同面壁一樣，怎麼會有深淺的差異，又根據修行者的不同而有三種呢？

答：如果修行人領悟實相是無相的，就要先認識它的相，然後才能領悟它的無相。用什麼來認識相呢？比如那生死的相，依靠十二因緣（Dvādaśāṅga-pratītyasamutpāda）。只有如來（Tathāgata）才能洞見因緣的始終，領悟到生死的決定相畢竟是不可得的。這樣認識相，認識到相不是相，所以稱之為領悟實相的上等境界。菩薩（Bodhisattva）觀察生死的十二因緣，只看到它的終點，而不認識它的起點。雖然領悟到相不是相，但不認識因緣的起始，所以稱之為領悟實相的中等境界。二乘（Śrāvakayāna and Pratyekabuddhayāna）之人，只是總的觀察生死的法是由因緣而產生的。雖然領悟到相不是相，不執著于生死，卻認識不到因緣的始終，所以稱之為領悟實相的下等境界。實相的道理實際上只有一個，因為修行者，照見的程度有明暗，觀察那些因緣，有窮盡和不窮盡的差別，所以在實相上才有了三乘的區別。

問：菩薩和二乘之人，既然不能窮盡因緣的始終，怎麼能稱得上領悟實相而得道呢？

答：菩薩和二乘之人，雖然不能完全洞見因緣的始終，但理解生死是由因緣而產生的，知道生死的固定相是不可得的，所以能夠不被生死所染著，超越三界（Trailokya）。

【English Translation】 English version: And retreat to places of self-cultivation. Is this truly the sincere intention of Us in seeking worthy individuals, and the profound interest of you all in diligently teaching and transforming others? The ancients said, 'A state has thoroughbred horses but does not ride them, and yet searches around in confusion.' This is what they were referring to. (etc.)

Biographies of Eminent Monks, Thirteenth Section

Discussion: Question: Regarding the gradual understanding of Tathatā (the true nature of things) by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna): The scriptures say that the Three Vehicles jointly realize Tathatā, and that attaining the Path is Tathatā. Then, are there three aspects to the principle of Tathatā? Is it because one realizes three aspects that one attains three fruits? Tathatā is only emptiness (Śūnyatā); how can there be three? If the principle of Tathatā is one, and it is because one realizes one aspect that one attains three fruits, then realizing one should not result in the attainment of three fruits.

Answer: Tathatā is such that not even one can be obtained, yet it has three. This is because practitioners have varying degrees of depth in their realization of emptiness, and it is according to the practitioner that there are three.

Question: If Tathatā is such that not even one can be obtained, then realizing it should exhaust the truth, and not realizing it would be like facing a wall. How can there be differences in depth, and how can there be three according to the practitioner?

Answer: If a practitioner realizes that Tathatā is without characteristics, they must first recognize its characteristics, and then realize its lack of characteristics. How does one recognize characteristics? For example, the characteristics of birth and death depend on the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda). Only the Tathāgata (Tathāgata) can fully see the beginning and end of the Nidānas, and realize that the fixed characteristics of birth and death are ultimately unattainable. Recognizing characteristics in this way, recognizing that characteristics are not characteristics, is called realizing the highest level of Tathatā. A Bodhisattva (Bodhisattva) observes the Twelve Nidānas of birth and death, seeing only its end and not recognizing its beginning. Although they realize that characteristics are not characteristics, they do not recognize the beginning of the Nidānas, so this is called realizing the middle level of Tathatā. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only generally observe that the Dharma of birth and death arises from conditions. Although they realize that characteristics are not characteristics and are not attached to birth and death, they do not recognize the beginning and end of the Nidānas, so this is called realizing the lowest level of Tathatā. The principle of Tathatā is actually only one, but because of the practitioner, the degree of illumination varies, and there are differences in whether the Nidānas are exhausted or not. Therefore, there are distinctions among the Three Vehicles in Tathatā.

Question: Since Bodhisattvas and those of the Two Vehicles cannot fully exhaust the beginning and end of the Nidānas, how can they be said to have realized Tathatā and attained the Path?

Answer: Although Bodhisattvas and those of the Two Vehicles cannot fully see the beginning and end of the Nidānas, they understand that birth and death arise from conditions, and they know that the fixed characteristics of birth and death are unattainable. Therefore, they are able to not be defiled by birth and death and transcend the Three Realms (Trailokya).

而得道(云云)。

又問無神我曰。經云。外道妄見我。名之為邪倒。今明佛性即我。名之為正見。外道所以為邪。佛性以何為正。答曰。外道妄見神我。無常以為常。非耶而何。佛法以第一義空為佛性。以佛為真我。常住而不變。非正而何。問曰。何故謂佛性為我。答曰。所以謂佛性為我者。一切眾生。皆有成佛之真性。常存之性。唯自己之所寶。故謂之為我。問曰。若外道妄見神我。以為邪倒者。未知眾生為有神耶。為無神耶。無神者恐空修梵行。修善造惡誰受報應。答曰。眾生雖無常住之神。而有善惡之心。善惡之心。為萬行之主。天堂地獄以心為本。因果相續由斯以生。故常而不存。滅而不絕。所謂中道者也。問曰。無常之神。雖有善惡之心。善惡之心。唸唸不住。造善惡之心。既當境自滅。未來之心非造善惡之主。云何使未來之心橫受過去之報。有似甲為乙受禍冥司幽罰何其熙哉。答曰。難云。未來之心。不造過去善惡之業。何得橫受過去善惡之報。三後來難。可謂發明奇唱。夫報應之道。不可思議。十住菩薩如能彷彿。豈凡夫末學所可厝壞。且依文句忌言之也。經云。五道受生。以心為本。無常心者。唸唸常遷。我有古今之異。前心不待後心。而後心因前而有。生死以之無窮。果報以之不絕。經云

【現代漢語翻譯】現代漢語譯本而得道（云云）。

又問無神我曰：經中說，外道虛妄地認為有『我』（ātman，靈魂），稱之為邪見顛倒。現在說明佛性就是『我』，稱之為正見。外道之所以是邪見，佛性又為何是正見呢？答：外道虛妄地認為有神我（ātman，靈魂），把無常的當作常有的，這不是邪見是什麼？佛法以第一義空（paramārtha-śūnyatā，終極真理的空性）為佛性，以佛為真我（ātman，真我），常住而不變，這不是正見是什麼？問：為什麼說佛性是『我』呢？答：之所以說佛性是『我』，是因為一切眾生，都有成佛的真性，常存的本性，唯有自己最珍視，所以稱之為『我』。問：如果外道虛妄地認為有神我，是邪見顛倒，那麼不知道眾生是有神呢，還是無神呢？如果無神，恐怕就白白地修行梵行（brahmacarya，清凈行爲了），修善造惡，誰來承受報應呢？答：眾生雖然沒有常住的神我，但是有善惡之心。善惡之心，是萬行之主。天堂地獄以心為根本。因果相續由此而生。所以說是常而不存，滅而不絕，這就是所謂的中道（madhyamā-pratipad，中道）。問：無常的神，即使有善惡之心，善惡之心，唸唸不住。造善惡之心，既然當境就自行消滅，未來的心不是造善惡的主體，怎麼能讓未來的心平白無故地承受過去的報應呢？這好像甲為乙受禍，冥府的幽暗懲罰，豈不是太荒唐了嗎？答：你問，未來的心，沒有造過去善惡之業，怎麼能平白無故地承受過去善惡之報？這三次反問，可謂是發明了奇特的論調。報應的道理，不可思議。十住菩薩（daśa-bhūmi-bodhisattva，十地菩薩）或許能夠稍微理解，哪裡是凡夫末學所能隨意揣測的。且按照經文的字句來說吧。經中說，五道受生，以心為根本。無常的心，唸唸遷流。我有古今的差異。前心不等待後心，而後心因為前心而有。生死因此無窮無盡，果報因此不會斷絕。經中說

【English Translation】 English version And attain enlightenment (etc.).

Someone asked the non-ātman proponent: The scriptures say that non-Buddhist schools mistakenly perceive an 'ātman' (soul), calling it a perverse view. Now, clarifying that Buddha-nature is 'ātman', it is called a correct view. Why is the non-Buddhist view considered perverse, and why is Buddha-nature considered correct? The answer is: Non-Buddhists mistakenly perceive a divine ātman, taking the impermanent as permanent. What else could this be but a perverse view? The Buddhist Dharma takes the ultimate emptiness (paramārtha-śūnyatā) as Buddha-nature, and the Buddha as the true ātman, which is constant and unchanging. What else could this be but a correct view? Question: Why is Buddha-nature called 'ātman'? Answer: The reason Buddha-nature is called 'ātman' is that all sentient beings have the true nature to become a Buddha, an eternally existing nature, which is treasured only by oneself, hence it is called 'ātman'. Question: If non-Buddhists mistakenly perceive a divine ātman as a perverse view, then is it known whether sentient beings have an ātman or not? If there is no ātman, I fear that one would cultivate brahmacarya (pure conduct) in vain, and who would receive the karmic retribution for cultivating good and creating evil? Answer: Although sentient beings do not have a permanent ātman, they do have a mind of good and evil. The mind of good and evil is the master of all actions. Heaven and hell are rooted in the mind. The continuity of cause and effect arises from this. Therefore, it is said to be constant but not existing, ceasing but not ending, which is the so-called Middle Way (madhyamā-pratipad). Question: Even if the impermanent spirit has a mind of good and evil, the mind of good and evil is constantly changing from moment to moment. Since the mind that creates good and evil disappears on its own when facing circumstances, and the future mind is not the master of creating good and evil, how can the future mind unfairly receive the retribution of the past? It is as if A suffers misfortune for B, and the dark punishments of the underworld are so absurd. Answer: You ask, how can the future mind, which did not create the past deeds of good and evil, unfairly receive the retribution of the past deeds of good and evil? These three counter-questions can be said to have invented a strange argument. The principle of karmic retribution is inconceivable. Bodhisattvas of the Ten Abodes (daśa-bhūmi-bodhisattva) may be able to understand it vaguely, but how can ordinary learners arbitrarily speculate about it? Let's follow the words and phrases of the scriptures. The scriptures say that rebirth in the five paths is rooted in the mind. The impermanent mind is constantly changing from moment to moment. 'I' have differences between ancient and modern. The previous mind does not wait for the later mind, but the later mind exists because of the previous mind. Therefore, birth and death are endless, and karmic retribution is uninterrupted. The scriptures say

。劫初谷種。能生未來無窮之谷。神無不滅。心無不因。推谷足以知人。知人足悟無神。是以經云。一切諸法本因緣。空無主。無主之義。豈非無神之明證哉。

名僧傳第十五

覺世

京兆人也。年十二出家。篤信行。無嗜慾。觀世榮利若浮雲。烏學善泥洹大品。立二諦義。以不空假名為宗。論議清辨。與惠整齊名。其高談玄勝。以理會心。商略過之。少游彭城。後來京甸。憩長樂寺。太始中。多通方等經。世手不執卷。而思徹微眇。磐疑石難莫不冰釋。精進勇猛。三業俱勤。弟子僧瑤遇酒小過。戒之曰。縱情殆惰。醉酒飽食。此皆罰性之斧也。婆寒不為。況復息心。若能依律懇懺。特恕一反。若其不爾。便宜遠去。於是門徒肅然。莫不戰剽。四輩崇仰。遠人慕義。春秋五十九(云云)。

名僧傳第十六

曇斌

本姓蘇。南陽人也(王巾云京兆人也)。年十餘出家。事沙門道祎為弟子。患腳疾。不敢下都。元嘉二年乃往江陵。憩于辛寺。餐聽經論。兼修禪律。每苦潭思。情未能達。後於四層寺。中食竟。登般若臺。讀經倦臥。夢見一人。白銀色相好分明。似是彌勒。舉手摩其頂曰。善男子。汝所疑義。數論經書備已解釋。遊方自見。及窹歡喜。因下京都。值僧業律師。在吳講十

【現代漢語翻譯】現代漢語譯本：劫初的谷種，能夠生長出未來無窮無盡的穀物。精神沒有不消亡的，心念沒有不基於因緣的。通過推究穀物的道理，足以瞭解人；瞭解人，足以領悟沒有神。因此經書上說：『一切諸法，本于因緣，空無主宰。』沒有主宰的意義，難道不是沒有神明的明確證明嗎？

《名僧傳》第十五

覺世（僧人法號）

是京兆人。十二歲出家，篤信修行，沒有嗜好慾望，看待世俗的榮華富貴如同浮雲。他廣泛學習《泥洹大品經》（涅槃經），確立二諦義（世俗諦和勝義諦），以不空假名為宗旨。論辯清晰明瞭，與惠整齊名。他高談玄妙的佛理，以理會心，商討研究超過了惠整。早年遊歷彭城，後來回到京城，住在長樂寺。太始年間，精通各種方等經（大乘經典）。他手中不拿經卷，但思維卻能洞徹細微之處，堅固的疑問和困難都能像冰一樣融化。他精進勇猛，身、口、意三業都勤奮修行。他的弟子僧瑤因為喝酒犯了小過錯，覺世告誡他說：『放縱情慾，怠惰懶散，醉酒飽食，這些都是砍伐本性的斧頭。婆寒（微小的惡行）都不能做，何況是止息妄心呢？如果能依照戒律懇切懺悔，可以特別寬恕一次。如果不是這樣，就應該離開。』於是門徒們都肅然起敬，沒有不戰戰兢兢的。四眾弟子崇敬仰慕他，遠方的人也仰慕他的德行。享年五十九歲（此處省略其他內容）。

《名僧傳》第十六

曇斌（僧人法號）

本姓蘇，是南陽人（王巾說是京兆人）。十多歲出家，拜沙門道祎為師。他患有腳疾，不敢前往京都。元嘉二年才前往江陵，住在辛寺。他一邊吃飯一邊聽經論，同時修習禪定和戒律。他常常苦於思索，但情志未能通達。後來在四層寺，中午吃完飯後，登上般若臺，讀經疲倦后就睡著了。夢見一個人，全身銀白色，相貌美好莊嚴，像是彌勒（未來佛）。他舉起手來摩曇斌的頭頂，說：『善男子，你所疑惑的義理，《數論經》等經書已經詳細解釋過了，遊歷四方自然會明白。』醒來后，曇斌非常歡喜，於是前往京都，拜訪僧業律師，在吳地講解《十

【English Translation】 English version: The seeds of grain from the beginning of the kalpa (aeon) can produce endless grains in the future. Spirits are not imperishable, and thoughts are not without cause. By investigating grain, one can understand people; by understanding people, one can realize the absence of a god. Therefore, the scriptures say: 'All dharmas (phenomena) originate from causes and conditions, empty and without a master.' Does the meaning of 'without a master' not clearly prove the absence of a god?

Biographies of Eminent Monks, Chapter Fifteen

Jue Shi (Awakening the World)

He was a native of Jingzhao. He became a monk at the age of twelve, with firm faith and practice, and without desires. He viewed worldly glory and profit as floating clouds. He extensively studied the Nirvana Sutra, establishing the doctrine of the Two Truths (conventional truth and ultimate truth), with the non-empty provisional name as his principle. His arguments were clear and eloquent, on par with Hui Zheng. His lofty discussions of profound principles were based on reason and understanding, surpassing Hui in deliberation. He traveled to Pengcheng in his youth and later returned to the capital, residing at Changle Temple. During the Tai Shi period, he was well-versed in various Vaipulya Sutras (Mahayana scriptures). He did not hold scrolls in his hand, yet his thoughts penetrated subtle details, and firm doubts and difficulties melted like ice. He was diligent and courageous, cultivating diligently in body, speech, and mind. His disciple Seng Yao committed a minor offense by drinking alcohol. Jue Shi admonished him, saying: 'Indulging in desires, being lazy and idle, getting drunk and overeating are all axes that chop at one's nature. Even minor transgressions (婆寒) should not be committed, let alone ceasing the mind. If you can sincerely repent according to the precepts, you will be specially forgiven once. If not, you should leave.' Thereupon, the disciples became respectful and fearful. The fourfold assembly revered and admired him, and people from afar admired his virtue. He lived to the age of fifty-nine (ellipsis).

Biographies of Eminent Monks, Chapter Sixteen

Tan Bin

His original surname was Su, and he was a native of Nanyang (Wang Jin said he was a native of Jingzhao). He became a monk in his teens, serving the Shramana (monk) Dao Yi as a disciple. He suffered from a foot ailment and did not dare to go to the capital. In the second year of Yuanjia, he went to Jiangling, residing at Xin Temple. He ate while listening to scriptures and treatises, and also practiced meditation and precepts. He often struggled with contemplation, but his aspirations were not fulfilled. Later, at the Four-Story Temple, after eating lunch, he ascended the Prajna Terrace (Wisdom Platform). Tired from reading scriptures, he fell asleep. He dreamed of a person, with a silver-white body and distinct and beautiful features, resembling Maitreya (the future Buddha). He raised his hand and stroked Tan Bin's head, saying: 'Good man, the doctrines you doubt have already been explained in detail in the Samkhya Sutra and other scriptures. Traveling around will naturally make you understand.' Upon waking up, Tan Bin was overjoyed and went to the capital, visiting the Vinaya Master Seng Ye, and lectured on the Ten

誦。即往就聽。事竟還都。從靜林法師。于多寶寺誦決所疑。瑯耶[免*頁]延之。于講座相遇。謂多寶寺主寶譽曰。此傖道人當爲往器。后就吳興小山法瑤。聽泥洹勝鬘。又從南林法業。受花嚴雜心。食不求飽。勤不告勞。乘月讀經。不赴齋會。法業問曰。齋會嚫施足以市油。何故不赴。答曰。形動神疲。則慮不得專。不得專則雖學無功。

曇濟

河東人也。十三出家。為導法師弟子。住壽陽八公山東寺。少有器度。汪汪然。儀望端肅。機悟通舉。讀成實論涅槃。以夜繼日。未常安𥨊。高談遠論。以此自娛。善言謔巧應對。及自當師匠。虛心待物。動止云爲莫非體度。綱維正法。開示未聞。年始登立。譽流四海。天子聞風。請出都邑。以宋大明二年。過江住中興寺。法輪移甘露灑澤。四方義學異軌同到。理愜物心。道俗嗟仰。著七宗論。第一本無立宗。曰如來興世。以本無佛教。故方等深經。皆備明五陰本無。本無之論由來尚矣。何者。夫冥造之前。廓然而已。至於元氣陶化。則群像稟形。形雖資化。權化之本。則出於自然。自然自爾。豈有造之者哉。由此而言。無在元化之先。空為眾形之始。故稱本無。非謂虛豁之中能生萬有也。夫人之所滯。滯在未有。茍宅心本無。則斯累豁矣。夫崇本可以息末者

【現代漢語翻譯】現代漢語譯本：他立刻前去聽講，事情結束后就返回都城。他跟隨靜林法師在多寶寺研讀經文，解決疑惑。瑯耶的[免*頁]延之在講座上遇到他，對多寶寺的主持寶譽說：『這位樸實的道人將來必定能成為棟樑之材。』後來他又跟隨吳興的小山法瑤，聽講《泥洹經》和《勝鬘經》，還跟隨南林的法業，學習《華嚴雜心》。他吃飯不追求飽腹，勤奮學習不喊勞累，藉著月光閱讀經書，不參加齋會。法業問他：『齋會的佈施足夠用來買油，你為什麼不去參加呢？』他回答說：『身體活動會使精神疲憊，精神疲憊就會擔心不能專心。不能專心，即使學習也沒有成效。』

曇濟（Tanji）

曇濟是河東人。十三歲出家，成為導法師的弟子，住在壽陽八公山東寺。他從小就很有器量，氣度恢宏，儀表端莊肅穆，機敏聰慧。他日夜不停地閱讀《成實論》和《涅槃經》，從不貪圖安逸。他以高深的談論和遠大的見解自娛自樂。他擅長幽默風趣的言談和巧妙的應對。等到他自己成為師長，就虛心待人，一舉一動都符合規範。他維護正法，開示那些未曾聽聞的道理。他剛開始嶄露頭角，名聲就傳遍四海。天子聽聞他的名聲，請他到都城。宋大明二年，他過江住在中興寺，法輪轉動，甘露普灑，四方的義學之士從不同的途徑一同前來。他的理論符合事物規律和人心，道俗之人都讚歎仰慕他。他著有《七宗論》，第一篇是《本無立宗》，說：『如來出世，以本無之佛教化眾生，所以《方等深經》都詳細闡明五陰本無。本無的理論由來已久。為什麼呢？因為在天地形成之前，一片空曠。等到元氣陶冶化育，萬物才有了形體。形體雖然依賴於化育，但化育的根本，則出於自然。自然而然，難道有誰創造了它嗎？』由此而言，無在元氣化生之前，空為萬物之初始。所以稱之為本無，不是說在虛無之中能夠產生萬物。人們的執著，在於執著于未有。如果心安住在本無之中，那麼這些牽累就會消失了。崇尚本可以止息末節。

【English Translation】 English version: He immediately went to listen, and after the event, he returned to the capital. He followed Dharma Master Jinglin at Duobao Temple to study the scriptures and resolve his doubts. Yan Zhi of Langye met him at a lecture and said to Bao Yu, the abbot of Duobao Temple, 'This simple Daoist will surely become a pillar of society in the future.' Later, he followed Dharma Master Xiaoshan Fayao of Wuxing to listen to the Nirvana Sutra and the Shrimala Sutra. He also followed Dharma Master Fanye of Nanlin to study the Huayan Zaxin. He did not seek to be full when eating, and he did not complain of fatigue when studying diligently. He read scriptures by moonlight and did not attend vegetarian feasts. Fanye asked him, 'The offerings at the vegetarian feasts are enough to buy oil, why don't you attend?' He replied, 'Physical activity will exhaust the spirit, and if the spirit is exhausted, I worry that I will not be able to concentrate. If I cannot concentrate, even if I study, it will be of no use.'

Tanji

Tanji was a native of Hedong. He became a monk at the age of thirteen and became a disciple of Dharma Master Dao. He lived in the East Temple of Mount Bagong in Shouyang. He was very talented from a young age, with a grand demeanor, dignified appearance, and quick wit. He read the Chengshi Lun and the Nirvana Sutra day and night, never seeking comfort. He entertained himself with profound discussions and far-reaching views. He was good at humorous speech and clever responses. When he became a teacher himself, he treated people with humility, and his every move was in accordance with the norms. He upheld the Dharma, and expounded on those doctrines that had not been heard before. As soon as he began to show his talents, his reputation spread throughout the world. The emperor heard of his fame and invited him to the capital. In the second year of the Song Dynasty's Daming era, he crossed the river and lived in Zhongxing Temple. The Dharma wheel turned, and the nectar was sprinkled everywhere. Scholars of righteousness from all directions came together through different paths. His theories conformed to the laws of things and the hearts of people, and both Daoists and laypeople admired him. He wrote the Seven Treatises, the first of which is Establishing the Doctrine of Original Non-Being, saying: 'The Tathagata appeared in the world to teach beings with the Dharma of Original Non-Being, so the Vaipulya Sutras all explain in detail that the five skandhas are originally non-existent. The theory of Original Non-Being has a long history. Why? Because before the formation of heaven and earth, there was only emptiness. When the primordial energy transformed and nurtured, all things took shape. Although the forms depend on transformation and nurture, the root of transformation comes from nature. It is natural, so who created it?' From this, it can be said that non-being precedes the generation of primordial energy, and emptiness is the beginning of all things. Therefore, it is called Original Non-Being, not that all things can be produced from nothingness. People's attachments lie in their attachment to what is not yet. If the mind dwells in Original Non-Being, then these burdens will disappear. Honoring the root can stop the branches.

。蓋此之謂也(云云)。

名僧傳第十八

夫禮法者

外典之篤教。戒律者。內聖之至范。杜利慾之萠。絕邪狂之路。使三障五蓋。同歸道場。流遁輕薄。咸濟仁壽。豈非慈悲博大神化無方者乎。自正覺善逝。迦葉撰律為八十誦。誦者謂常應誦持也。而微言稍遠。大義相乖。遂波握掌藏。乃抄為十誦。婆粗富羅抄為僧祇。又彌沙塞抄為五分。曇摩鞠多抄為四分。與迦葉維所抄。合為五部。是以長者夢疊。已表當分之相。亦猶春秋分為五。詩分為四之類也。沙門法顯。以義熙二年。從外國還。得僧祇彌沙塞律二部。止獲胡文。未得宣譯。義熙九年。有弗若多羅。至長安。與童壽。共出十誦律。到十二年。佛陀邪舍。與佛共出四分律。其年佛馱䟦陀。又出僧祇律。宋景平元年。沙門佛馱什。與智勝。共出五分律。余迦葉維一部未傳中國。自茲迄今。法流稍廣。四部律律學處處成群諒足導揚前縱。嗣徽後代。其聲業尤著者。併爲之傳(云云)。

名僧傳第十九

佛馱䟦陀

(或雲浮頭婆馱。梁言覺賢)。北天竺人也。九歲失父母。為外家所養。年十七出家。師令誦經。五人同業。四人一月。敵其一日。博覽經律。精力過人。篤好禪思。遇境斯得。雅游九次。妙入八解。同學僧伽達多。

心相賞遇。同遊罽賓。達多閉室安禪。先自念言曰。無得覺我者也。有頃忽見覺賢對倚彈指。達多問曰。何從得入。答曰。嚮往兜率。見子意云無得覺我。故相觀耳。達多方悟。非凡夫人焉。苦從謂問。乃云得阿那含也。

曇摩密多

(梁言法友)。少稟道化。餐味玄秘。為三寶之勇卒。法城之巨塹。諷誦經藏。堅持律部。偏好禪那。兼修定品。心安虛靜。思達玄微。志願遊方。弘通禪悅。於是泛泊來東。以宋永初三年。始至江陵。住長沙寺。旬日之中。得一舍利。形質雖小。光色異常。以缽水泛之。遙淥右轉。乍浮乍沈。光[廿/(澄-豆+示)]炳煥。眾皆驚此神奇。嗟嘆盈路。元嘉初來集京師。住祇洹寺。譯普賢觀經一分。虛空藏觀一分。至十年移憩定林。業遠囂動。專務清寂。更華。寺后別禪堂。師友十餘。並雅精業。晝夜不休。供施雲集。以十八年。更譯禪秘要三分。五門禪經一分。春秋八十。元嘉十九年六月。卒于寺(云云)。

僧伽羅多哆

(梁言僧濟)。西域人也。少失二親。又無兄弟。師心伉節。舍俗襲道。夷放小欲。虛心慕遠。不尚榮華。唯以得意為貴。僧伽達多。見而奇之。語經律。通禪教。人息不息。篤學無倦。安思三空。寂觀五凈。延促由心。遊戲適我。宋永平

【現代漢語翻譯】心心相印，彼此賞識，一同前往罽賓（Kashmir）。提婆達多（Devadatta）閉門靜坐，心中暗想：『不要有人發現我。』過了一會兒，忽然看見覺賢（Buddhabhadra）靠在一旁彈指。提婆達多問道：『你是從哪裡進來的？』覺賢回答說：『我剛才去了兜率天（Tushita Heaven），看到你心中想著不要有人發現你，所以特意來看看。』提婆達多這才醒悟，覺賢不是凡人。於是恭敬地請教，覺賢說自己已證得阿那含（Anagamin）果。

曇摩蜜多（Dharmamitra）（梁朝時被稱為法友）。從小就接受佛法的薰陶，品味玄妙的佛理，是護衛三寶的勇士，是守護法城的堅固堡壘。他誦讀經藏，嚴持律部，尤其喜愛禪那（Dhyana），兼修各種禪定。內心安寧虛靜，思維通達玄微。立志遊歷四方，弘揚禪悅。於是乘船來到東方，在宋朝永初三年，到達江陵，住在長沙寺。在短短的十天內，得到一枚舍利（Sarira），形狀雖小，光彩卻異常。用缽盛水浸泡，舍利在水中緩緩地向右旋轉，時而浮起，時而沉下，光芒閃耀。眾人都驚歎這神奇的景象，讚歎之聲不絕於耳。元嘉初年來到京師，住在祇洹寺。翻譯了《普賢觀經》的一部分，《虛空藏觀經》的一部分。到元嘉十年，移居到定林寺，遠離喧囂，專心致力於清凈寂靜。在寺后另建禪堂，與十多位師友一同精進修習，晝夜不息，供養佈施的人絡繹不絕。在元嘉十八年，又翻譯了《禪秘要經》的三分，《五門禪經》的一部分。享年八十歲，元嘉十九年六月，在寺中圓寂。

僧伽羅多哆（Sangharatata）（梁朝時被稱為僧濟）。是西域人。年幼時就失去了父母，又沒有兄弟。他師法古人，意志堅定，捨棄世俗，追求真理。摒棄微小的慾望，虛心向往高遠的境界。不追求榮華富貴，只以領悟佛法為珍貴。僧伽達多（Sanghadatta）見到他，覺得他很奇特，為他講解經律，傳授禪法。他孜孜不倦地學習，安於思索三空之理，寂靜地觀照五凈之境。壽命的長短隨心而定，遊戲人間，怡然自得。宋朝永平年間...

【English Translation】 Having mutual appreciation in their hearts, they traveled together to Kashmir (Kashmir). Devadatta (Devadatta) secluded himself in a room for meditation, thinking to himself, 'Let no one be aware of me.' After a while, he suddenly saw Buddhabhadra (Buddhabhadra) leaning against the wall, snapping his fingers. Devadatta asked, 'How did you get in?' Buddhabhadra replied, 'I just came from Tushita Heaven (Tushita Heaven). Seeing your thought of not wanting anyone to be aware of you, I came to observe you.' Only then did Devadatta realize that Buddhabhadra was no ordinary person. He respectfully inquired, and Buddhabhadra said that he had attained the state of Anagamin (Anagamin).

Dharmamitra (Dharmamitra) (During the Liang Dynasty, he was known as 'Friend of the Dharma'). From a young age, he was nurtured by the Dharma, savoring its profound mysteries. He was a valiant protector of the Three Jewels and a formidable fortress of the Dharma city. He recited the Sutra Pitaka, strictly upheld the Vinaya Pitaka, and particularly favored Dhyana (Dhyana), while also cultivating various Samadhi practices. His heart was peaceful and serene, his thoughts penetrating the subtle and profound. He aspired to travel far and wide, propagating the joy of Dhyana. Thus, he sailed eastward, arriving in Jiangling in the third year of the Yongchu era of the Song Dynasty, residing at Changsha Temple. Within just ten days, he obtained a Sarira (Sarira), which, though small in size, possessed extraordinary radiance. When immersed in a bowl of water, it slowly rotated to the right, sometimes floating, sometimes sinking, its light brilliantly shining. All were amazed by this miraculous sight, and praises filled the streets. At the beginning of the Yuanjia era, he came to the capital and resided at Jetavana Monastery. He translated a portion of the 'Samantabhadra Contemplation Sutra' and a portion of the 'Akasagarbha Contemplation Sutra.' In the tenth year of the Yuanjia era, he moved to Dinglin Temple, distancing himself from the noise and commotion, and dedicating himself to purity and tranquility. He built a separate meditation hall behind the temple, where he and more than ten fellow practitioners diligently practiced day and night, receiving a constant stream of offerings and donations. In the eighteenth year of the Yuanjia era, he further translated three parts of the 'Dhyana Samadhi Secret Essentials Sutra' and a part of the 'Five Gates Dhyana Sutra.' He lived to the age of eighty and passed away at the temple in the sixth month of the nineteenth year of the Yuanjia era.

Sangharatata (Sangharatata) (During the Liang Dynasty, he was known as 'Monk Ji'). He was a person from the Western Regions. He lost both his parents at a young age and had no siblings. He followed the example of the ancients, with a firm will, abandoning the secular world to pursue the truth. He renounced petty desires, humbly aspiring to lofty realms. He did not pursue glory and wealth, but only valued the understanding of the Dharma. Sanghadatta (Sanghadatta) saw him and found him remarkable, explaining the Sutras and Vinaya to him, and transmitting the teachings of Dhyana. He studied diligently without weariness, peacefully contemplating the principles of the Three Emptinesses, and quietly observing the Five Pure Realms. The length of his life was determined by his own mind, and he wandered through the world, content and at ease. During the Yongping era of the Song Dynasty...

二年。自外國達于帝京。棲宅丘林。養索川岳。以元嘉十年。卜居鐘山之陽。剪開榛蕪。造立精舍。聳剎陵雲。高堂架日。鑿澗延流。傍巖列樹。當時之威德。故號曰宋熙。禪學之眾。三十餘人。四輩供施。相繼不絕。濟不畜私財。有必入眾。禪席常溫。法言不輟。春秋五十有九。元嘉二十七年卒(云云)。

名僧傳第二十

道韶

本姓凡。燉煌人也。少出家。勤道業。讀誦大乘。披覽戒律。備學諸禪。頭陀為事業。披服弊衣。或冢間而坐。年過知命。操節愈明。每至獨處山林。單行獸窟。遍入諸門。歷觀生死。嘗夜坐樹下。忽雷電霹礰。折樹甫枝。猛虎群號。轉石奔落。韶端然不動。禪嘿無異。明村人獻供。問路泥深淺。村人云不雨久。方悟鬼神所為焉。其日中晡。又見索甲彌山。舟旗竟野。俄而有人。來問韶曰。沙門何故。奪仆所住。韶答曰。本來相就。欲以道變俗。謂君是善神。共求勝果。不虞見怪。神有恧焉。韶剛正質直。少長一概。獨處山間。三十餘載。時遇惡魔。多類此也。後於房中坐禪。舉身皆冷。唯心下微溫。眷屬皆悲。謂已遷滅。經四日乃起。問其故。自說見閻羅王投其手。覺身便冷。謂韶曰。君今來此。當案行地獄。指示罪人。此皆不信正法。造三惡業。君命尚延。可教化人

間。韶曰。世間有佛經。善教猶不遵修。況我常人言豈生信。閻羅王曰。當爲君現證。令人信也。因投右臂。牽使長八寸。而左手如故。及起右臂果長。於是精勤有倍恒日。勸導道俗。講說經戒。每中食。輒得舍利。諸有起塔者。皆給與之。自爾以後。氣力康勝。復得十年。年至六十餘。卒竹林寺。釋智紹昔至抱罕。親見臂有短長(云云)。

僧印

姓樊氏。金城榆中人。釋玄高弟子。性腹清純。意懷篤至。與之久處者。未當見慢忤之色。下接庸隸。必出矜愛之言。振䘏貧喂。有求無逆。心道聰利。修大乘觀。所得境界。為禪學之宗。省削身口。具持凈律。嘗在江陵。教一比丘受禪。頗有所得。印語之曰。上坐所學。應得異境。若得便能隨愿往生。修之不已。果值異應。即以告印。印戒之曰。此法乃將來美事。然脫不幸大命應終。此僧欣然曰。由來愿生西方。得應之後。或有勸往兜率者。此僧嗟疑良久。至三更方決云。定向兜率。言意就臥。同學起看。命已逝矣。印晝夜誦經禮懺無廢。后還長安大寺。年六十餘卒。

惠欖

本姓成。酒泉人也。道行峻梁。德聲遠振。與玄高俱以寂觀見崇于西土。遂遠遊外國。供養羅漢。禮敬佛缽。習禪于罽賓達摩達。以元嘉四年。于樹上。得菩薩戒本。人定

【現代漢語翻譯】現代漢語譯本：間。韶說：『世間有佛經，善意的教導尚且不被人們遵從修行，更何況我這樣的常人說的話，怎麼能讓人相信呢？』閻羅王說：『我應當為你顯現證據，使人相信。』於是投出他的右臂，牽拉使之增長八寸，而左手保持原樣。等到抬起右臂，果然增長了。因此他更加精勤，比往常更加努力，勸導僧人和俗人，講說經書和戒律。每次中午吃飯時，總能得到舍利（śarīra，佛陀或高僧火化后的遺物）。凡是有建造佛塔的人，都分給他們舍利。自從那以後，他的氣力康健勝過以往，又活了十年，年齡六十多歲，在竹林寺去世。』釋智紹過去到抱罕，親眼看見他的手臂有長短不一的情況（以上所述）。

僧印

姓樊，是金城榆中人，是釋玄高的弟子。性格心地清純，意念懷抱篤實真誠。與他長期相處的人，從未曾見過他有輕慢違逆的臉色。對待下層的僕役，必定說出關愛的話語。賑濟貧困，餵養飢餓的人，有求必應。心性聰慧敏利，修習大乘觀。所得到的境界，成為禪學的宗師。減少身口方面的過失，具足持守清凈的戒律。曾經在江陵，教導一位比丘（bhikkhu，佛教出家男眾）修習禪定，頗有所得。印告訴他說：『上座所學，應當得到奇異的境界。如果得到，便能隨心所愿往生。』那位比丘修習不止，果然遇到奇異的感應，立即告訴僧印。僧印告誡他說：『這種法門是將來美好的事情。然而如果非常不幸，大限應當終結。』這位比丘欣然說：『我向來願望往生西方極樂世界，得到感應之後，或許有人勸我往生兜率天（Tuṣita，彌勒菩薩所在的天界）。』這位比丘嗟嘆疑惑了很久，到三更時分才下定決心說：『定向往兜率天。』說完就躺下睡覺。同學起來看他，已經去世了。僧印晝夜誦經禮懺，沒有間斷。後來回到長安大寺，六十多歲去世。

惠欖

本姓成，是酒泉人。道行高峻正直，德行聲名遠播。與玄高都以寂靜的禪觀而受到西域的推崇。於是遠遊外國，供養阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），禮敬佛缽（Buddha's alms bowl，佛陀的缽），在罽賓（Kashmir）的達摩達（Dharmatrāta）處學習禪定。在元嘉四年，在一棵樹上，得到了菩薩戒本（Bodhisattva Precepts，菩薩所受持的戒律）。進入禪定。

【English Translation】 English version: Jian. Shao said, 'There are Buddhist scriptures in the world, and even good teachings are not followed and practiced. How can people believe what an ordinary person like me says?' Yama (Yámārāja, the King of Hell) said, 'I should show you evidence to make people believe.' So he threw out his right arm, pulling it to grow eight inches, while his left hand remained the same. When he raised his right arm, it did indeed grow. Therefore, he became more diligent, working harder than usual, exhorting monks and laypeople, lecturing on scriptures and precepts. Every time he ate at noon, he would always obtain śarīra (relics of the Buddha or eminent monks after cremation). Whoever built pagodas, he would give them śarīra. Since then, his strength became healthier and stronger than before, and he lived for another ten years, passing away at the age of sixty-plus at Zhulin Temple.' Monk Zhishao once went to Baohan and personally saw that his arms were of different lengths (as mentioned above).

Monk Yin

His surname was Fan, and he was from Yuzhong in Jincheng. He was a disciple of Monk Xuangao. His nature was pure and sincere, and his intentions were earnest and sincere. Those who spent a long time with him never saw him show a disrespectful or disobedient expression. He always spoke words of kindness and love to the lower servants. He relieved the poor and fed the hungry, fulfilling every request. His mind was intelligent and sharp, and he practiced Mahayana (Mahāyāna, the Great Vehicle) contemplation. The realms he attained became the foundation of Chan (Zen) Buddhism. He reduced the faults of body and speech, and fully upheld the pure precepts. Once in Jiangling, he taught a bhikkhu (Buddhist monk) to practice meditation, and he gained some attainment. Yin told him, 'What you have learned, venerable monk, should lead to extraordinary realms. If you attain them, you will be able to be reborn according to your wishes.' The bhikkhu continued to practice, and indeed encountered an extraordinary response, which he immediately told Yin. Yin warned him, 'This Dharma (Buddhist teachings) is a wonderful thing for the future. However, if unfortunately, your life should come to an end...' The bhikkhu happily said, 'I have always wished to be reborn in the Western Pure Land. After receiving the response, some may advise me to go to Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides).' The bhikkhu sighed and hesitated for a long time, and at the third watch of the night, he finally decided, 'I will definitely go to Tuṣita Heaven.' After speaking, he lay down to sleep. His fellow practitioners got up to check on him, and he had already passed away. Yin recited scriptures and performed repentance ceremonies day and night without fail. Later, he returned to the Great Temple in Chang'an and passed away at the age of sixty-plus.

Hui Lan

His original surname was Cheng, and he was from Jiuquan. His conduct was lofty and upright, and his virtuous reputation spread far and wide. He and Xuangao were both revered in the Western Regions for their silent contemplation. Therefore, he traveled far to foreign countries, made offerings to arhats (enlightened beings who have eradicated all defilements), and paid homage to the Buddha's alms bowl. He studied meditation with Dharmatrāta in Kashmir. In the fourth year of Yuanjia, on a tree, he obtained the Bodhisattva Precepts (the precepts taken by Bodhisattvas). He entered into samadhi (a state of meditative consciousness).

見彌勒。云是我與汝。漢地道士。多發大心。欲使大德宣流。達摩問言。何處受之。答曰當於尼揵訶羅國。影邊受之。此國去罽賓。五千餘裡。詣彼受之。還授惠欖。謂欖曰。汝宜還東國。多有利益。來至於置沙洲。皆集大眾。從欖師受。舉國禪思。思法忘餐。蜀聞禪學。莫不師焉(云云)。

名僧傳第二十一

納衣

本姓史。名宋。不如何許人也。多服納衣。或時麻衣。而寒暑不易。故世以服為之號。故曰納衣。或曰麻衣。身首瘡癢。不甚洗浴。晉義凞中。常在廣陵白土[仁-二+錄]。謳唱引葃。以自欣暢。得直隨以佈施。晝游夜伏。莫知其棲息之處。運力終日。食不加口。靡有知其之所將餌。八方殊聲。莫不必能。時高檀祗為江都令。聞而怪之。使史攝來應對。機[梿-車+康]稽古。博達辨說。玄儒賦詩一首。曰。有欲苦不足。無慾亦無憂。未若清虛童。帶索披玄喪。浮游一世間。泛苦不繫舟。檀遺布二十。返而遣之。出城便以乞路人。海行裡外蕭然都盡。不以姓名鄉居語人。時世莫有知者。後人海行。于孤洲上。遇一沙門。求寄書與史宗。云其在白椂。披著納衣道人是也。仍量書船中。同侶欲取看之。而書著船不肯脫。及至白土。歘然風起。飛書就宗。宗接而將去。人益異之。競來敬事

【現代漢語翻譯】現代漢語譯本見彌勒（Maitreya，未來佛）。（達摩祖師）說：『我與你（有緣）。漢地的道士，多發大心，想要使大德（指佛法）宣揚流佈。』達摩（Bodhidharma）問道：『在何處接受（佛法）？』（道士）回答說：『應當在尼揵訶羅國（Nigantha，古印度外道）的影窟邊接受。此國距離罽賓國（Kashmir）五千餘裡，到那裡接受（佛法），回來後傳授給惠欖（Huilan）。』（達摩）對惠欖說：『你應當返回東國（指中國），（佛法）多有利益。』（惠欖）來到置沙洲，聚集大眾，跟隨惠欖法師學習。舉國上下禪思，思考佛法而忘記吃飯。蜀地（Sichuan）聽聞禪學，沒有不以他為師的（等等）。

名僧傳第二十一

納衣（Na Yi，法號）

本姓史，名宋。不知道是哪裡人。經常穿著納衣，有時穿麻衣，寒暑季節也不更換。所以世人以他所穿的衣服作為他的稱號，所以叫他納衣，或者叫麻衣。他身上長瘡瘙癢，不怎麼洗澡。晉義熙年間，他經常在廣陵（Guangling）白土[仁-二+錄]（Baitu）一帶，謳歌吟唱，以此自娛自樂。得到錢財就隨手佈施。白天遊蕩，夜晚潛伏，沒有人知道他棲息的地方。整天勞作，卻不怎麼吃東西，沒有人知道他吃什麼。各地的方言，沒有他不會的。當時高檀祗（Gao Tanqi）擔任江都（Jiangdu）縣令，聽說了這件事，覺得很奇怪，派人把史宋抓來審問。他應對機敏，通曉古今，博學多識，善於辯論。高檀祗為他寫了一首詩，說：『有慾望，就覺得苦，總是不滿足；沒有慾望，也就沒有憂愁。不如像清虛的童子，用繩子束腰，披著黑色的喪服。漂浮游蕩在這世間，像一艘沒有繫纜的船，在苦海中漂泊。』高檀祗送給他二十匹布，然後把他遣送走了。他出了城，就把佈施舍給路人。在海上行走，裡裏外外都空空蕩蕩，一無所有。他不把姓名和家鄉告訴別人，當時世上沒有人知道他。後來有人在海上行走，在孤洲上，遇到一位沙門（Shramana，佛教出家人），請求他給史宗（Shi Song）捎一封信，說他在白土，穿著納衣的道人就是他。然後估量了一下信的重量，放在船上。同伴想要拿來看，但是信粘在船上，怎麼也拿不下來。等到到達白土，忽然颳起一陣風，把信吹到史宗那裡。史宗接過信就走了。人們更加覺得他神奇，爭相敬奉他。

【English Translation】 English version He saw Maitreya (the future Buddha). (Bodhidharma) said, 'I am predestined with you. Many Taoists in Han China have made great vows, wanting to spread the great virtue (referring to the Buddha-dharma).' Bodhidharma asked, 'Where should one receive it?' (The Taoist) replied, 'One should receive it at the edge of the Shadow Cave in the country of Nigantha (ancient Indian heretics). This country is more than five thousand li away from Kashmir. Go there to receive it, and upon returning, transmit it to Huilan.' (Bodhidharma) said to Huilan, 'You should return to the Eastern country (referring to China), (the Buddha-dharma) will be of great benefit.' (Huilan) came to Zhi Sha Zhou (Placing Sand Island), gathered the masses, and followed Dharma Master Huilan to learn. The whole country meditated, contemplating the Dharma and forgetting to eat. When the land of Shu (Sichuan) heard of Chan (Zen) learning, there was no one who did not take him as their teacher (etc.).

Biographies of Eminent Monks, Chapter Twenty-One

Na Yi (Dharma name)

His original surname was Shi, and his given name was Song. It is not known where he was from. He often wore patched robes (Na Yi), and sometimes hemp robes, and he did not change them with the seasons. Therefore, the world used the clothes he wore as his title, so they called him Na Yi, or Ma Yi (Hemp Robe). He had sores and itches on his body and did not bathe much. During the Yi Xi period of the Jin Dynasty, he often stayed in the Baitu area of Guangling, singing and chanting to amuse himself. He would give away whatever money he received. He wandered during the day and hid at night, and no one knew where he lived. He worked hard all day, but did not eat much, and no one knew what he ate. He knew all the dialects from different regions. At that time, Gao Tanqi was the magistrate of Jiangdu County. When he heard about this, he found it strange and sent someone to arrest Shi Song for questioning. He responded quickly, understood the past and present, was knowledgeable, and was good at debate. Gao Tanqi wrote a poem for him, saying: 'Having desires, one feels suffering and is never satisfied; without desires, there is no sorrow. It is better to be like a pure and empty child, tying a rope around the waist and wearing black mourning clothes. Drifting and wandering in this world, like a boat without moorings, drifting in the sea of suffering.' Gao Tanqi gave him twenty bolts of cloth and then sent him away. As soon as he left the city, he gave the cloth to passersby. When traveling at sea, everything inside and out was empty and bare. He did not tell people his name or hometown, and no one in the world knew him at that time. Later, someone traveling at sea encountered a Shramana (Buddhist monk) on a solitary island, who asked him to deliver a letter to Shi Song, saying that he was in Baitu, and the Taoist wearing patched robes was him. Then he estimated the weight of the letter and put it on the boat. His companions wanted to take it and look at it, but the letter was stuck to the boat and could not be taken off. When they arrived at Baitu, a gust of wind suddenly blew and blew the letter to Shi Song. Shi Song took the letter and left. People found him even more miraculous and competed to pay him respect.

。拂衣南遊。憩于永興縣龍山大寺。常過魚梁。魚人將獲。行有屠膾。納衣意甚憫然。乃入上流浴群魚散走。其潛樣物類皆如此。為人清達。不悅榮華。性用深點。雅懷利益。善談玄儒。洞真實相。會稽謝劭魏邁之等。皆篤論淵博。並從其師受。后同止沙門。夜聞有與宗共語者。頗說蓬來山事。曉便不見。莫知所適。尋陽陶淵明記。白土𡍖遇三異。法師此其一也(云云)。

惠通

不知所從來。多見在尋陽。常自稱鄭散騎。江陵人邊僧歸。商行至壽陽。將還江陵。通欲寄物于其擔上。僧歸不肯受。通強之。僧歸為受。亦不覺重。行數里別去。謂僧歸曰。我有婦。在荊州三層寺作尼。名惠緒。汝至彼可為相聞道我尋往也。言畢忽然不見。僧歸至荊州。具為惠緒言之。結尼禪行道德人也。既無此兄。不解所以。后至壽陽。尋之不知處。通後來荊州。到惠緒房。緒已死矣。訊問委悉。寺中知必通也。由留荊洲。與人行見丘墓。皆識名字氏族。四月八日。于上明東寺齊。隨眾僧行道。于眾指示人云。某人經作劫。如是者數人。群盜一時走去。于江津路值一人。以馬杖鞭通。通曰。汝忿歸看汝家何如。此人至家。火已燒其宅矣。齊永元初。就任漾求酒曰。宜應遠行。永不復相見。為謝諸知識。並宜精進。慎幼退轉。

【現代漢語翻譯】現代漢語譯本：他拂袖而去，向南遊歷。曾在永興縣的龍山大寺休息。他經常經過魚梁，看到漁民將要捕魚，或者有屠夫準備宰殺。他內心非常憐憫，於是走到上游，驅趕魚群，讓它們散開遊走。他潛藏身形，救助各種生物都是這樣。他為人清高通達，不喜好榮華富貴，性情深沉而有見地，懷有高雅的利益眾生之心。他善於談論玄學和儒學，通曉真實的佛法。會稽的謝劭、魏邁之等人，都是學識淵博的人，都曾跟隨他學習。後來他與一些沙門住在一起，夜裡有人聽到他和宗某交談，談論到蓬萊山的事情。天亮后就不見了，不知道去了哪裡。尋陽的陶淵明在他的《白土𡍖遇三異》中記載，法師惠通就是其中之一。（以上是相關記載）

惠通

不知道他從哪裡來，經常在尋陽一帶出現。他常常自稱是鄭散騎。江陵人邊僧歸，做生意到了壽陽，準備返回江陵。惠通想把東西寄放在他的擔子上，僧歸不肯接受。惠通強行要求，僧歸就接受了，也不覺得重。走了幾里路后，惠通告別離去，對僧歸說：『我在荊州三層寺有個妻子，做了尼姑，名叫惠緒。你到了那裡，可以替我問候她，說我隨後就到。』說完忽然不見了。僧歸到了荊州，把事情詳細地告訴了惠緒。惠緒是一位持戒修行、有道德的尼姑，她並沒有這樣的哥哥，不明白是怎麼回事。後來僧歸到了壽陽，尋找惠通，也不知道他在哪裡。惠通後來到了荊州，到了惠緒的房間，惠緒已經去世了。詢問詳細情況，寺里的人都知道一定是惠通。惠通因此留在荊州，和人同行，看到墳墓，都能說出名字、氏族。四月八日，在上明東寺參加齋會，跟隨眾僧繞佛行道，在人群中指著人說：『某人曾經作劫。』像這樣說了幾個人。一群盜賊一時逃走了。在江津路上遇到一個人，用馬鞭抽打惠通，惠通說：『你生氣回家看看你家怎麼樣了。』這個人到家，火已經燒了他的房子。齊永元初年，惠通向任漾要酒，說：『我應該遠行了，永遠不會再相見。替我謝謝各位朋友，並希望他們精進修行，謹慎不要退轉。』

【English Translation】 English version: He shook his sleeves and traveled south. He rested at Longshan Great Temple in Yongxing County. He often passed the fish weirs, seeing fishermen about to catch fish, or butchers preparing to slaughter them. He felt great compassion, so he went upstream and drove the fish away, letting them scatter and swim away. He hid his form and helped all kinds of creatures in this way. He was pure and enlightened, not fond of glory and wealth, with a deep and insightful nature, and a noble heart to benefit all beings. He was good at discussing metaphysics and Confucianism, and understood the true Dharma. Xie Shao and Wei Mai of Kuaiji, among others, were all erudite and learned, and had all studied with him. Later, he lived with some monks, and at night someone heard him talking with Zong about the affairs of Penglai Mountain. He disappeared at dawn, and no one knew where he had gone. Tao Yuanming of Xunyang recorded in his 'Bai Tu Tan Meets Three Wonders' that Dharma Master Huitong was one of them. (The above is the relevant record)

Huitong

It is not known where he came from, but he was often seen in the Xunyang area. He often called himself Zheng Sanqi. Bian Senggui of Jiangling went to Shouyang for business and was preparing to return to Jiangling. Huitong wanted to put something on his load, but Senggui refused. Huitong insisted, and Senggui accepted, but did not feel it was heavy. After walking a few miles, Huitong said goodbye and left, saying to Senggui: 'I have a wife in Jingzhou's Three-Story Temple, who is a nun named Huixu. When you get there, you can greet her for me and say that I will be there later.' After saying that, he suddenly disappeared. Senggui arrived in Jingzhou and told Huixu the details. Huixu was a nun who observed the precepts and practiced morality. She did not have such a brother and did not understand what was happening. Later, Senggui arrived in Shouyang and looked for Huitong, but did not know where he was. Huitong later arrived in Jingzhou and went to Huixu's room, but Huixu had already passed away. After inquiring about the details, the people in the temple all knew that it must be Huitong. Huitong therefore stayed in Jingzhou, and when he walked with people and saw graves, he could tell their names and clans. On April 8th, he attended a vegetarian feast at Shangming East Temple and followed the monks in circumambulating the Buddha. In the crowd, he pointed at people and said: 'So-and-so used to commit robbery.' He said this about several people. A group of thieves fled at once. On the Jiangjin Road, he met a man who whipped Huitong with a horsewhip. Huitong said: 'You are angry, go home and see what your house is like.' When this man arrived home, his house was already on fire. At the beginning of the Yongyuan era of the Qi Dynasty, Huitong asked Ren Yang for wine, saying: 'I should travel far away and will never see you again. Thank you for me to all my friends, and I hope they will practice diligently and be careful not to regress.'

飲酒畢。至市東墻臥地。既視死矣。數十日忽復於市見之。市人遂視。久久乃沒也(云云)。

名僧傳第二十二

道汪

本姓潘。長樂人也。世規家訓。以廉約為風。姿禪高秀。長七尺七寸。幼有不恒之識。宗族固已異之。少孤隨叔在京師。年十三。投廬山遠公出家。研味禪律。停山十餘載。新出諸經。靡不精綜。大涅槃經。後傳江左。復還京師。計論大義。□□費游文子雅相知愛。命子侄咸師之。茹蔬餐素五十餘年。博綜經律。窮覽數論。兼涉外典。識瞻開誘。才強計辨。自龍花祇洹天竺武擔相思長磧諸寺。繕基啟剎。莫不仰止高軌。修禪習誦。日夜無綴。㟭蜀佛法由茲大盛。益土有流寓之民。數千余家。淫祀倒見。不識正道。自汪至后。敬挹清塵。宗崇釋氏者。殆將本半寧。蜀郡常元祖。少事父母以孝。門。深信大法。元嘉二十四年卒。與其友人夢雲。我從任法師。受菩薩戒。今得生兜率天。為善利天子。因卿語兒輩。勿復祭奠。刺史吳郡陸簡子。天相禮遇(云云)。

名僧傳第二十三

惠永

河內人也。出家為竺曇現弟子。現篤志直方。少有清節。長慕肥遁。山棲養志。以晉太和中。于尋陽廬山北嶺下。創立寺廟。永以北嶺下尚多喧動。移于南嶺之上。筑葺房宇。構起堂

殿。與煙霞交接。名曰凌雲精舍。於是棄絕人事。隱居幽岳。弊衣菜食。禪誦為務。時有往者。轉聞香氣芬馨。流於各內。永室中堂有一虎。若有畏者。驅令上山。客去便還。甚能馴伏。由是道俗景仰焉。永嘗獨下山。薄脫而歸。至烏橋。烏橋營主飲酒大醉。乘馬當道。終不相過。日轉逼暮。求請不從。振錫向馬。馬驚反擲。營主落地頓仆。不能即起。馬僻易入草。明旦營主入山懺謝。謂永使神力。永曰。貧道體君飲酒。初不相怪。以常扣錫。遂至於斯。苦審有此改。當是戒神見護耳。永性謙恭精苦。雖遇疾病。而長齊不廢。春秋八十三。晉泰元五年卒(云云)。

惠精

又名曇戒。本姓卓。南陽人。晉外兵郎㯤陽令潛之弟也。幼而家貧。無衣著。不得從師友。負薪炙火。披玩六籍。后聞於法道講放光經。借衣聽焉。告其兄曰。始悟儒淺近。道教虛曠。不能復馳騁方內。政欲自放人外耳。潛曰。誠復人各有心。何能獨善其志。年十九投釋道安。安津為同學。甚相知敬。遊方請業數四年中。忽請安曰。世間之苦難可大堪。百年俄頃復不待人。雖苦之速。德行為先。精學足以導心。今就行道去。安曰。兼之為勝。如不能兼。各從其志。吾助爾喜。誦經五十萬言。禮佛為業。時禪法未傳。依經獨坐。晉臨川王雅

【現代漢語翻譯】現代漢語譯本：殿宇與煙霞相互映襯，名為凌雲精舍。他於是斷絕與世俗的交往，隱居在幽深的山嶽之中，穿著破舊的衣服，吃著粗糙的食物，以禪修誦經為日常事務。時常有人前往拜訪，都說聞到香氣芬芳，飄散到各處。永室的中堂里有一隻老虎，如果有人害怕，他就驅趕老虎上山。客人離開后，老虎便回來，非常馴服。因此，道士和俗人都很敬仰他。永曾經獨自下山，稍微放鬆了一下就回來了。到了烏橋，烏橋的營主喝得酩酊大醉，騎著馬擋在路中間，始終不肯讓路。太陽漸漸西沉，永請求他讓路，營主也不答應。永便搖動錫杖指向馬，馬受驚嚇，將營主掀翻在地，營主一時無法起身。馬也跑進了草叢。第二天早上，營主入山向永懺悔，說永使用了神力。永說：『貧道體諒你飲酒，起初並沒有責怪你。只是像往常一樣搖動錫杖，才導致了這樣的結果。如果確實有悔改之心，應該是戒神在護佑你吧。』永的性格謙虛恭敬，精進刻苦，即使生病，也堅持齋戒不懈怠。享年八十三歲，晉泰元五年去世（以上所述）。惠精又名曇戒（Tan Jie），本姓卓，南陽人。是晉朝外兵郎㯤陽令潛的弟弟。他從小家境貧寒，沒有衣服穿，無法跟隨老師學習。他一邊砍柴燒火，一邊閱讀六經。後來聽說法道講授《放光經》，便借了衣服去聽講。他告訴他的哥哥說：『我這才明白儒學淺薄，道教空虛曠遠，我不能再在世俗中奔波，只想把自己放逐於世外。』潛說：『確實每個人都有自己的想法，我怎麼能獨自成全你的志向呢？』他十九歲時投奔釋道安（Shi Daoan），道安待他如同同學一般，非常相知敬重。他四處遊學請教了幾年，忽然對道安說：『世間的苦難實在難以忍受，百年光陰轉瞬即逝，不等人啊。雖然苦難來得很快，但德行修養要放在首位。精進學習足以引導內心，我現在就要去修行了。』道安說：『兼顧兩者最好，如果不能兼顧，就各自按照自己的志向去做吧。我為你感到高興。』他以誦經五十萬遍，禮佛為日常功課。當時禪法還沒有廣泛傳播，他就依照經書獨自靜坐。晉朝臨川王雅（Linchuan Wang Ya）...

【English Translation】 English version: The hall, blending with the mist and clouds, was named Lingyun Hermitage. Thereupon, he severed ties with worldly affairs and secluded himself in the deep mountains, wearing tattered clothes, eating simple vegetarian meals, and making meditation and chanting his daily routine. Visitors often came, all saying they smelled fragrant aromas wafting everywhere. In the central hall of Yong's room, there was a tiger. If anyone was afraid, he would drive the tiger up the mountain. After the guests left, the tiger would return, being very tame. Therefore, both Daoists and laypeople admired him. Yong once went down the mountain alone, relaxing a bit before returning. When he reached Black Bridge (Wu Qiao), the camp commander of Black Bridge, heavily drunk, rode his horse in the middle of the road, refusing to yield. As the sun gradually set, Yong pleaded with him to make way, but the commander refused. Yong then shook his staff at the horse, causing the horse to be startled and throw the commander to the ground, unable to rise immediately. The horse also ran into the grass. The next morning, the camp commander went into the mountain to repent to Yong, saying that Yong had used divine power. Yong said, 'This poor monk sympathized with your drinking and did not blame you at first. I simply shook my staff as usual, which led to this result. If you truly have a repentant heart, it must be the guardian deities protecting you.' Yong's character was humble and respectful, diligent and assiduous. Even when ill, he persisted in fasting and observing precepts without fail. He lived to the age of eighty-three and passed away in the fifth year of the Taiyuan era of the Jin Dynasty (as described above). Hui Jing Also known as Tan Jie (Tan Jie), his original surname was Zhuo, and he was from Nanyang. He was the younger brother of Zhuo Yangling Qian, a Jin Dynasty military official. From a young age, his family was poor, and he had no clothes to wear and could not follow teachers to study. He chopped wood and made fire while reading the Six Classics. Later, he heard that Fadao was lecturing on the Fangguang Jing (放光經, Sutra of the Radiance), so he borrowed clothes to attend. He told his brother, 'I now realize that Confucianism is shallow and Daoism is empty and vast. I can no longer toil in the mundane world and only want to exile myself beyond it.' Qian said, 'Indeed, everyone has their own thoughts. How can I alone fulfill your aspirations?' At the age of nineteen, he went to Shi Daoan (釋道安), who treated him like a fellow student, with great understanding and respect. After traveling and studying for several years, he suddenly said to Daoan, 'The suffering of the world is truly unbearable. A hundred years pass in an instant and do not wait for anyone. Although suffering comes quickly, the cultivation of virtue should come first. Diligent study is enough to guide the heart. I am now going to practice the Way.' Daoan said, 'It is best to do both, but if you cannot, then each should follow their own aspirations. I am happy for you.' He made reciting the scriptures five hundred thousand times and worshiping the Buddha his daily practice. At that time, Chan Buddhism had not yet spread widely, so he sat alone in meditation according to the scriptures. Linchuan Wang Ya (臨川王雅) of the Jin Dynasty...

相禮待。資給四事。后與安同憩長安太后寺。安平后隆安中疾病。口誦彌勒。未嘗懈息。弟子智生侍疾。問曰。何不願生西方。而專呼彌勒。答曰。吾等道安八人先發誓願。愿生兜率。面見彌勒。道愿悉以先見。唯吾尚存。欲遂本願。語畢。即有光照于身。容顏更悅。俄而遷化。春秋七十。葬于道安墓右(云云)。

竺法純者

未詳何處人也。住會稽山陰顯義寺。精進苦行。游心虛寂。眾甚敬焉。請為寺主。晉元興中。為寺治墻。至蘭上買故屋材。向暮與榜船人並屋主嫗人入湖。須臾風起。雲氣四塞。自念與女子同殞。實寄恥辱。飄霰驟疾。驚浪飛奔。船小水入。歸告觀世音。並經誦。俄而湖中有空船。橫來迅疾如飛。直至船側。誦唸彌篤。有頃至純別加尋訪。船遂主無。其舟誠所感如此(云云)。

竺惠慶

廣陵人也。清心高邈。識慮虛遠。不修世儀。專篤戒行。溫仁貞素。雅有風德。柔蔬時食。少長一概。涉學經律。泛研禪誦。誦法華十地維摩思益。雖不南面稱法師。而理懷簡表。晉義熙中。游步長安。備浪道藝。宋元喜時。復入廬山。求諸德勝。時荊楊大水。襄凌浩汗。慶始達。小雷景風總至。同侶強力先皆入浦。慶船遲重。後來未及。楊侯鼓怒。聳浪浮天。慶生平計盡。願望唯佛。

【現代漢語翻譯】現代漢語譯本相禮待，供給生活所需的四事（衣食住藥）。後來與道安（釋道安，東晉時期著名佛教學者）一同在長安太后寺居住。安平（人名）在後來的隆安年間生病，口中誦唸彌勒（彌勒菩薩，未來佛），從未懈怠。弟子智生侍奉他，問道：『為何不願往生西方極樂世界，而專心稱念彌勒？』安平回答說：『我們道安八人先前發過誓願，愿往生兜率天（彌勒菩薩的凈土），面見彌勒。道安已經全部實現了先前的願望，只有我還活著。我想完成最初的誓願。』說完，身上便有光芒照耀，容顏更加喜悅，不久便去世了，享年七十歲，葬在道安墓的右邊（此處省略了一些內容）。

竺法純

不清楚是哪裡人。住在會稽山陰的顯義寺。精進修行，內心清凈寂靜，眾人非常尊敬他，請他擔任寺院住持。晉元興年間，他為寺院修繕圍墻，到蘭渚去購買舊房屋的木材。傍晚時分，他與劃船的人以及賣房子的老婦人一同進入湖中。不久，突然颳起大風，雲霧瀰漫。竺法純心想如果和女子一同遇難，實在令人感到羞辱。這時，風夾雜著雪急速飄落，驚濤駭浪奔涌而來，小船進水。他於是歸心觀世音（觀世音菩薩，佛教中慈悲的象徵），並誦經。不久，湖中出現一艘空船，快速如飛，直接來到他的船邊。他更加虔誠地誦唸。過了一會兒，竺法純另外派人尋找，那艘船卻不見了蹤影，看來這艘船確實是他的誠心所感應而來的（此處省略了一些內容）。

竺惠慶

廣陵人。心地清凈高遠，見識深遠。不注重世俗禮儀，專心奉行戒律。溫和仁慈，貞潔樸素，很有德行。吃素菜，無論年少還是年長都一樣。廣泛學習經律，深入研究禪定和誦經。誦讀《法華經》、《十地經》、《維摩詰經》、《思益經》。雖然沒有公開講經說法，但他的思想簡明扼要。晉義熙年間，遊歷長安，精通各種技藝。宋元嘉年間，又進入廬山，拜訪各位高僧大德。當時荊州、揚州發生大水災，襄陽、江陵一帶水勢浩大。竺惠慶剛到達，就遇上了小雷和景風。同伴們奮力劃船，都先進入了浦口，竺惠慶的船遲緩笨重，後來沒能及時趕到。楊侯（指水神）發怒，掀起巨浪，遮天蔽日。竺惠慶感到無計可施，唯一的希望寄託于佛。

【English Translation】 English version Xiang Li treated him with respect and provided him with the four requisites (clothing, food, lodging, and medicine). Later, he resided with Dao An (a famous Buddhist scholar of the Eastern Jin Dynasty) at the Taihou Temple in Chang'an. An Ping (a personal name) fell ill during the later Long'an era, reciting Maitreya's (Maitreya Bodhisattva, the future Buddha) name without ceasing. His disciple Zhi Sheng attended to him and asked, 'Why do you not wish to be reborn in the Western Pure Land but focus solely on calling upon Maitreya?' An Ping replied, 'We, Dao An and eight others, previously made a vow to be reborn in Tushita Heaven (Maitreya Bodhisattva's pure land) to meet Maitreya. Dao An has already fulfilled all of our previous wishes, and only I remain. I wish to fulfill my original vow.' After speaking, light shone upon his body, and his countenance became even more joyful. Soon after, he passed away at the age of seventy and was buried to the right of Dao An's tomb (some content is omitted here).

Zhu Fa Chun

His origins are unknown. He resided at Xianyi Temple in Shanyin, Kuaiji. He practiced diligently, with a mind of emptiness and tranquility. The community greatly respected him and invited him to be the abbot of the temple. During the Yuanxing era of the Jin Dynasty, he was repairing the temple walls and went to Lanzhu to purchase old house materials. At dusk, he, along with the boatman and the old woman who owned the house, entered the lake. Soon after, a strong wind arose, and clouds filled the sky. Zhu Fa Chun thought that if he were to perish with a woman, it would be truly shameful. At that moment, wind mixed with snow fell rapidly, and terrifying waves surged. The small boat took on water. He then turned to Avalokiteshvara (Avalokiteshvara Bodhisattva, a symbol of compassion in Buddhism) and recited scriptures. Soon after, an empty boat appeared in the lake, moving swiftly like flight, directly to his boat's side. He recited even more devoutly. After a while, Zhu Fa Chun sent others to search, but the boat had disappeared without a trace. It seems that the boat was indeed a response to his sincerity (some content is omitted here).

Zhu Hui Qing

A native of Guangling. He possessed a pure and lofty mind, with profound insight. He did not adhere to worldly customs but devoted himself to upholding the precepts. He was gentle, benevolent, chaste, and virtuous, possessing elegant moral character. He ate vegetarian food, the same for both young and old. He extensively studied the sutras and vinaya, deeply researching meditation and recitation. He recited the Lotus Sutra, Ten Stages Sutra, Vimalakirti Sutra, and Siyi Sutra. Although he did not publicly preach the Dharma, his thoughts were concise and clear. During the Yixi era of the Jin Dynasty, he traveled to Chang'an, mastering various skills. During the Yuanjia era of the Song Dynasty, he entered Mount Lu to visit various eminent monks. At that time, there were major floods in Jingzhou and Yangzhou, with vast waters in Xiangyang and Jiangling. As soon as Zhu Hui Qing arrived, he encountered minor thunder and Jing wind. His companions rowed vigorously and all entered the harbor first, but Zhu Hui Qing's boat was slow and heavy, and he did not arrive in time. Lord Yang (referring to the water god) became angry, stirring up huge waves that blotted out the sky. Zhu Hui Qing felt helpless, placing his only hope in the Buddha.

於是誦唸觀世音。心無異向。岸上之人望見其船。幣風截浪。狀若人牽。俄頃之間。安全到岸。於是散落囂磨。澄心凈域。游處之地。莫不弘道。三歸五戒弟子。貴賤數萬人。舉言發響。如風靡草。盛造經書。頻營法集。春秋六十有二。元喜二十九年卒(云云)。

惠果者

豫洲人。清規索履。爰自童𣩘。奉親孝。事師敬。家貧衣食不給。元喜四年。負笈南遊至京師。住瓦官禪房。簟食屢空。不啖魚肉。燒香禮懺尤勤諷誦。十地法華三乘方等靡不通覽。清聲秀譽。與僧據齊名。果嘗于清前。忽見一人。身著衣𢂿。𣫍板致敬。果問曰。汝是何人。答曰。昔為此寺沙門。今報為啖糞之鬼。果曰。昔何所名。今那著𢂿。答曰。名不足道。臨出寺遇事還俗。果曰。為何罪過。而作此鬼。答曰。昔作直月。多請飯食。以醬酢乞人。法師道德。幽顯同敬。請作功德。令離此身。果曰。當爲禮誦。都有物不。答曰。昔有三千錢。埋東房前大柿樹下。去時不得取。愿取為功德也。言訖不見。果告眾掘得三千。為造法華經一部。余物設會。會後一月餘日。夢見此鬼。自云。當得更生。故未能稱大差於此也。果仁愛遠被。為世津樑。皆類此也。春秋七十六。泰始六年卒(云云)。

名僧傳第二十四

道海

【現代漢語翻譯】於是他誦唸觀世音（Avalokiteśvara，觀音菩薩）。心中沒有其他念頭。岸上的人看見他的船，避開風浪，好像有人牽引一樣。不久之後，安全到達岸邊。於是他散播佛法，凈化心靈，所到之處，無不弘揚佛道。皈依三寶、持守五戒的弟子，無論貴賤，有數萬人之多。他們口中說出的話語，就像風吹過草地一樣迅速傳播。他們大量製造經書，頻繁舉辦佛法集會。春秋六十二歲，元喜二十九年去世（此處省略具體細節）。

惠果（Huiguo）

是豫洲人。他行為清正，從小就注重自身的修養。侍奉父母孝順，對待師長恭敬。雖然家境貧寒，衣食不足，但在元喜四年，仍然揹著書箱南下到京師。住在瓦官禪房，經常斷糧，卻不吃魚肉。他勤奮地燒香禮拜，誦讀經文，對於《十地經》、《法華經》、《三乘經》、《方等經》等無不通覽。清高的名聲和美好的聲譽，與僧據（Sengju）齊名。惠果曾經在清晨，忽然看見一個人，身穿破舊的衣服，拿著木板恭敬地行禮。惠果問他說：『你是何人？』那人回答說：『我以前是這座寺廟的沙門（shamen，出家修道的人），現在因為業報而成為吃糞的鬼。』惠果問：『你以前叫什麼名字？現在為什麼穿著這樣的衣服？』回答說：『名字不值得一提。臨離開寺廟時因為一些事情而還俗了。』惠果問：『因為什麼罪過，而變成這樣的鬼？』回答說：『以前我擔任直月（zhizhi yue，寺院中的一種職務），經常多要飯食，並且把醬醋送給別人。法師的道德高尚，無論在顯處還是暗處都受到尊敬。請您為我做功德，讓我脫離這個鬼身。』惠果說：『我應當為你禮誦經文，你有什麼東西可以用來做功德嗎？』回答說：『以前我有三千錢，埋在東房前的大柿子樹下。離開的時候沒能拿走，希望您能取出來為我做功德。』說完就不見了。惠果告訴眾人，挖出了三千錢，用來製造了一部《法華經》，剩餘的錢用來設齋供眾。法會後一個月多，惠果夢見這個鬼，自稱：『我將要得到轉生，所以未能充分地報答您。』惠果的仁愛廣泛傳播，成為世人的津樑，類似的事情還有很多。春秋七十六歲，泰始六年去世（此處省略具體細節）。

名僧傳第二十四

道海（Daohai）

【English Translation】 Then he recited the name of Avalokiteśvara (觀世音, the Bodhisattva of Compassion). His mind was without any other thought. People on the shore saw his boat, avoiding the wind and waves, as if being pulled by someone. In a short while, he safely reached the shore. Thereupon, he spread the Dharma, purified his mind, and wherever he went, he propagated the Buddhist teachings. Disciples who had taken refuge in the Three Jewels and observed the Five Precepts, both noble and common, numbered tens of thousands. Their words spread like wind sweeping through grass. They extensively created scriptures and frequently organized Dharma assemblies. He passed away at the age of sixty-two in the twenty-ninth year of Yuanxi (details omitted).

Huiguo (惠果)

Was a native of Yuzhou. He was upright in conduct and meticulous in his actions, cultivating himself from childhood. He was filial to his parents and respectful to his teachers. Although his family was poor and lacked food and clothing, in the fourth year of Yuanxi, he still traveled south to the capital with his books. He lived in the Waguan Chan Monastery, often running out of food, but he did not eat fish or meat. He diligently burned incense, performed rituals, and recited scriptures. He thoroughly studied the Ten Stages Sutra, the Lotus Sutra, the Three Vehicles Sutra, and the Vaipulya Sutra. His pure reputation and excellent renown were on par with Sengju (僧據). Once, in the early morning, Huiguo suddenly saw a person wearing tattered clothes, holding a wooden board and respectfully bowing. Huiguo asked him, 'Who are you?' The person replied, 'I was formerly a shamen (沙門, a monastic practitioner) of this monastery, but now I am a ghost who eats excrement due to karmic retribution.' Huiguo asked, 'What was your name before? Why are you wearing such clothes now?' He replied, 'My name is not worth mentioning. When I was about to leave the monastery, I returned to lay life due to some matters.' Huiguo asked, 'What transgression did you commit to become such a ghost?' He replied, 'In the past, I was in charge of the monthly duties (zhizhi yue, 寺院中的一種職務), and I often requested extra food and gave the soy sauce and vinegar to others. The Dharma Master's virtue is lofty, respected both openly and secretly. Please perform meritorious deeds for me so that I can be liberated from this ghostly body.' Huiguo said, 'I shall recite scriptures for you. Do you have anything that can be used to perform meritorious deeds?' He replied, 'In the past, I had three thousand coins buried under the large persimmon tree in front of the east room. I was unable to take them when I left. I hope you can take them and use them to perform meritorious deeds for me.' After speaking, he disappeared. Huiguo told the others, and they dug up three thousand coins, which were used to create a copy of the Lotus Sutra, and the remaining money was used to hold a feast for the community. A little over a month after the assembly, Huiguo dreamed of this ghost, who claimed, 'I am about to be reborn, so I have not been able to fully repay you.' Huiguo's benevolence spread far and wide, becoming a bridge for the world. There were many similar incidents. He passed away at the age of seventy-six in the sixth year of Taishi (details omitted).

Biographies of Eminent Monks, Chapter Twenty-Four

Daohai (道海)

江陵人也。厲行勤修。少長一節。安貧守約。不改其操。嘗于長沙寺。冬齊將訖。時諸僧共作無量壽齊。海素空磬。無以從眾。乃發憤增厲。然二指以供養。因遂頓問。殆將仆絕。時諸師僧云。但歸命觀世音菩薩。可得痛愈。於是鍛心正念。俄爾便愈。後日暮出塔下經行。因便危篤。至明日將夕曰。今有勝人在空中。遙來迎之。從公室宅。猶尚卑陋。將是福業未積。因明稱報應。誨誘其功。言訖安臥。[怡-臺+雇]然而盡(云云)。

道法

本姓遭氏。燉煌人。禪思出於人表。苦行照見三塗。聞[庸-用+巾]蜀粗懷信向。胃嶺而游焉王休真費鏗之請為興樂香積二寺主。乞食供齋。常減其分。以施蟲鳥。坐禪習誦。晝夜無廢。每至夕。輒脫衣。于彌勤像前。養飴蚊虻。如是多年。后見彌勒。放種種光。齊中白光。直入地獄。見諸先緣及一切眾生受苦之。又善神咒。元徽二年因於禪思。卒于繩床(云云)。

僧業

本姓馮。蜀郡城都人。索行貞。奉持律業。蔬食勇猛。心形不綴。宕渠太守江陽錢。生世事外道。忽夢入寺禮拜。見一白玉珠。長四寸。懸在空中。復有散衣。高覆其上。又一重珠。隨其手中。既旦遇見僧業。共述所夢。業便㢡發。遂能精進。共市地。以元徽五年。立寺焉。謂為慈

【現代漢語翻譯】現代漢語譯本：江陵人。他嚴格地實行勤奮的修行，從小到大始終如一，安於貧困，遵守節約，不改變他的操守。曾經在長沙寺，冬季齋戒將要結束的時候，當時眾僧一起做法事，祈求無量壽佛。海某人因為沒有法器，無法參與。於是發憤更加努力，燃二指以供養佛。因此突然昏倒，幾乎要死去。當時眾位師父和僧人說：『只要歸命觀世音菩薩，就可以得到痛苦的痊癒。』於是專心致志地念誦觀世音菩薩的名號，不久便痊癒了。後來，傍晚在塔下經行時，突然病情危急，到第二天傍晚說：『現在有聖人在空中，遙遠地來迎接我。』（又說）『從公共的住宅來看，還很簡陋，將是因為福業積累不夠。』因此明白地陳述報應，教誨誘導他的功德，說完安詳地躺下，安然而逝。

道法

本姓遭氏，是敦煌人。禪定思慮超出常人，苦行能夠照見地獄、餓鬼、畜生三惡道。聽說巴蜀地區的人大體上懷有信仰，於是前往遊歷。應王休真、費鏗的請求，擔任興樂寺和香積寺的住持。乞討食物來供養齋飯，常常減少自己的那份，用來施捨給蟲鳥。坐禪習誦佛經，日夜不停歇。每到傍晚，就脫下衣服，在彌勒佛像前，用自己的身體餵養蚊蟲。像這樣做了很多年。後來見到彌勒佛，放出種種光明，其中一道白光，直接進入地獄，見到他過去的因緣以及一切眾生所受的苦難。又擅長神咒。元徽二年，因為在禪定思慮中，在繩床上去世。

僧業

本姓馮，是蜀郡成都人。行為純潔堅定，奉持戒律，吃素食非常勇猛，心和形都不受世俗的束縛。宕渠太守、江陽人錢某，生平信奉外道，忽然夢見進入寺廟禮拜，看見一顆白玉珠，長四寸，懸在空中，還有散開的衣服，高高地覆蓋在它的上面，又有一重珠，隨著他的手而動。天亮后遇見僧業，一起講述所做的夢。僧業於是剃髮，最終能夠精進修行，共同買地，在元徽五年，建立寺廟，稱它為慈

【English Translation】 English version: He was a native of Jiangling. He strictly practiced diligent cultivation, remaining consistent from youth to adulthood, content with poverty, adhering to frugality, and never changing his principles. Once, at Changsha Temple, as the winter retreat was about to end, the monks were jointly performing a ritual for Amitayus (Wuliangshou fo, Buddha of Immeasurable Life). Hai, lacking a musical instrument, was unable to participate. Therefore, he resolved to intensify his efforts, burning two fingers as an offering to the Buddha. As a result, he suddenly fainted, nearly dying. At that time, the monks said, 'Simply take refuge in Avalokitesvara Bodhisattva (Guanshiyin Pusa, Bodhisattva of Compassion), and the pain will be healed.' Thereupon, he focused his mind and recited the name of Avalokitesvara Bodhisattva, and soon recovered. Later, while walking around the pagoda in the evening, his condition suddenly became critical. By the evening of the next day, he said, 'Now there are sages in the sky, coming from afar to welcome me.' (He also said,) 'Judging from the public residence, it is still humble, perhaps because the accumulation of meritorious deeds is insufficient.' Therefore, he clearly stated the retribution, teaching and guiding his merits. After speaking, he lay down peacefully and passed away serenely.

Daofa (Name of a monk)

Originally surnamed Zao, he was a native of Dunhuang. His meditative thoughts surpassed ordinary people, and his ascetic practices illuminated the three evil realms (hell, hungry ghosts, and animals). Hearing that the people of the Ba and Shu regions generally held faith, he went there to travel. At the request of Wang Xiuzhen and Fei Keng, he served as the abbot of Xingle Temple and Xiangji Temple. He begged for food to provide for the monastic meals, often reducing his own portion to give to insects and birds. He practiced meditation and recited scriptures, day and night without ceasing. Every evening, he would take off his clothes and feed mosquitoes with his own body in front of the Maitreya (Mile, Future Buddha) statue. He did this for many years. Later, he saw Maitreya Buddha emitting various lights, one of which, a white light, went directly into hell, where he saw his past karmic connections and the suffering of all beings. He was also skilled in divine mantras. In the second year of Yuanhui, he passed away on a rope bed while in meditative thought.

Sengye (Name of a monk)

Originally surnamed Feng, he was a native of Chengdu in the Shu region. He was pure and steadfast in his conduct, upholding the precepts, eating vegetarian food with great vigor, and his mind and form were not bound by worldly attachments. Qian, the governor of Dangqu and a native of Jiangyang, was a lifelong follower of externalist doctrines. Suddenly, he dreamed of entering a temple to worship, where he saw a white jade pearl, four inches long, suspended in the air, with scattered robes covering it high above, and another layer of pearls following his hand. At dawn, he met Sengye and together they recounted their dreams. Sengye then shaved his head and was eventually able to practice diligently. Together they bought land, and in the fifth year of Yuanhui, they built a temple, calling it Ci (Compassion).

氏寺。以所悟為名。業乃移住之。厭惡穢形。期彼常樂(云云)。

名僧傳第二十五

法惠

本姓李氏。高昌人。少好射獵。酣酒絃歌。其婦美艷。一國無雙。高富子弟。爭與私通。惠他日出游。為豪富所打。友人報語。惠自思惟。己有大力。必當見殺。避往龜茲。乃愿出家。貧無法服。外國人死。衣以好衣。送尸陀林。辭訣而反。惠隨他葬家人去彼。剝死人衣。遇起尸鬼起。相菆臾更為上下。凡經七反。惠率獲勝。剝取衣裳。貨得三千。以為法服。仍得出家。修學禪律。苦行絕群。蔬食善誘。心無是非。后還高昌。住仙窟寺。德索既高。尼眾依止。稟其誠訓。唯都郎中寺馮尼每謂惠曰。阿阇梨未好。可往龜茲國。金華寺帳下直月間。當得勝法。惠信尼語。往至龜茲。到見直月。直月歡喜。呼進房內。以蒲陶酒。一斗五升。服令其飲。惠大驚愕。我清凈久。本來覓法。翻飲非法之藥。苦執不肯。直月急推令去。惠即退思。遂不敢違。違便頓飲盡。醉問而臥。直月鎖房。乃更余行。及惠酒醒。追自拔惱。我忽犯戒。悔過自責。槌打身體。欲自害命。於此少時。得第三果。直月還問曰。得和后。還高昌。大弘經律。道俗歸敬。頎動鄉邑。齊永元年。無疾坐亡。手屈四指云(弟子惠化所述云云)。

【現代漢語翻譯】現代漢語譯本：氏寺（以僧人名字命名的寺廟）。因為領悟佛法而得名。於是搬遷到那裡居住。厭惡污穢的形體，期望達到常樂的境界（此處省略）。

《名僧傳》第二十五

法惠

原本姓李，是高昌人。年輕時喜歡射獵，飲酒唱歌。他的妻子非常美麗，全國無人能比。許多有錢人家的子弟，都爭著與她私通。法惠有一天外出遊玩，被一個有錢人毆打。朋友告訴了他這件事。法惠自己思量，自己雖然力氣很大，但肯定會被他們殺死。於是逃往龜茲。發願出家。但貧窮沒有僧衣。這時有個外國人死了，身上穿著很好的衣服，被送到尸陀林（停屍場）。（法惠）向死者告別后返回。法惠跟隨送葬的人去了那裡，剝下死人的衣服。遇到了起尸鬼，互相爭奪衣服，上下爭鬥了七次。法惠最終獲勝，剝取了死人的衣裳，賣了三千錢，買了僧衣，於是得以出家。修行禪定和戒律，苦行超過常人。吃素，善於引導他人，心中沒有是非之念。後來回到高昌，住在仙窟寺。因為德行高尚，許多尼姑都來依止他，聽從他的教誨。只有都郎中寺的馮尼姑經常對法惠說：『阿阇梨（梵語，意為導師）您修得還不夠好，可以去龜茲國，在金華寺帳下直月（僧官名）那裡，可以得到殊勝的佛法。』法惠相信了尼姑的話，前往龜茲。見到直月后，直月非常高興，請他進入房間，用一斗五升的葡萄酒，強迫他喝下去。法惠非常驚愕，『我清凈修行很久了，本來是來尋求佛法的，怎麼反而要喝這種非法的藥物？』堅決不肯喝。直月急忙推他離開。法惠退出來后思考，於是再也不敢違背（直月），便一口氣喝光了酒，醉倒后睡著了。直月鎖上房門，然後做了其他的事情。等到法惠酒醒后，非常懊惱，『我竟然犯了戒！』後悔自責，捶打自己的身體，想要自殺。就在這個時候，他證得了三果（佛教修行果位）。直月回來后問他：『得到和合了嗎？』（法惠）回到高昌后，大力弘揚經律，道俗都歸順敬仰他，名聲震動鄉里。齊永元年間，無疾而終，臨終時手屈四指（據弟子惠化所述）。

【English Translation】 English version: Shi Temple (a temple named after a monk). It was named because of the enlightenment of the Dharma. Therefore, he moved there to live. He detested the defiled form and hoped to attain the state of constant bliss (omitted here).

Biographies of Eminent Monks, Twenty-fifth

Fa Hui

Originally surnamed Li, he was a native of Gaochang. In his youth, he enjoyed hunting, drinking, and singing. His wife was very beautiful, unparalleled in the country. Many sons of wealthy families competed to have illicit relations with her. One day, Fa Hui went out for a walk and was beaten by a wealthy man. A friend told him about this. Fa Hui thought to himself, 'Although I am very strong, I will surely be killed by them.' So he fled to Kucha. He vowed to become a monk. But he was poor and had no monastic robes. At this time, a foreigner died, wearing good clothes, and was sent to the Sitavana (cremation ground). (Fa Hui) bid farewell to the deceased and returned. Fa Hui followed the funeral procession there and stripped the dead man's clothes. He encountered a corpse demon, and they fought over the clothes, struggling up and down seven times. Fa Hui finally won, stripped the dead man's clothes, sold them for three thousand coins, bought monastic robes, and was thus able to become a monk. He practiced meditation and precepts, and his ascetic practices surpassed ordinary people. He ate vegetarian food, was good at guiding others, and had no thoughts of right and wrong in his heart. Later, he returned to Gaochang and lived in the Xianku Temple. Because of his high virtue, many nuns came to rely on him and listen to his teachings. Only the nun Feng of the Du Langzhong Temple often said to Fa Hui, 'Acharya (Sanskrit, meaning teacher), your cultivation is not good enough. You can go to the Kingdom of Kucha, to the Zhizhi Yue (name of a monastic official) under the Jinhua Temple, and you can obtain the supreme Dharma.' Fa Hui believed the nun's words and went to Kucha. After seeing Zhizhi Yue, Zhizhi Yue was very happy, invited him into the room, and forced him to drink one dou and five sheng of grape wine. Fa Hui was very surprised, 'I have been practicing purity for a long time, and I came here to seek the Dharma. How can I drink this illegal medicine?' He firmly refused to drink. Zhizhi Yue hurriedly pushed him away. Fa Hui retreated and thought about it, so he dared not disobey (Zhizhi Yue) again, and drank all the wine in one gulp, got drunk, and fell asleep. Zhizhi Yue locked the door and then did other things. When Fa Hui woke up from his drunkenness, he was very annoyed, 'I have actually broken the precepts!' He regretted and blamed himself, beat his body, and wanted to commit suicide. At this moment, he attained the third fruit (stage of Buddhist practice). Zhizhi Yue returned and asked him, 'Have you attained harmony?' (Fa Hui) returned to Gaochang and vigorously promoted the scriptures and precepts. Both monks and laypeople submitted to and revered him, and his reputation shook the countryside. In the first year of the Yongyuan era of the Qi Dynasty, he died peacefully without illness, with his hand bent into four fingers (according to his disciple Huihua).

名僧傳第二十六

僧表

本姓高。涼洲人也。志力勇猛。聞弗樓沙國有佛缽。缽今在罽賓臺寺。恒有五百羅漢供養缽。缽經騰空至涼洲。有十二羅漢。隨缽停。六年後還罽賓。僧表恨不及見。乃至西逾䓗嶺。欲致誠禮。並至於賓國。值罽賓路梗。于賓。王寄表有張志模寫佛缽與之。又問寧復有所愿不。對曰。贊摩伽羅有寶勝像。外國相傳云。最似真相。愿得供養。王即命工巧。營造金薄像。金光陜高一丈。以真舍利置於頂上。僧表接還涼州。知涼土將亡。欲反淮海。經蜀欣平縣。沙門道汪。求停缽像供養。今在彼龍華寺。僧表入矣。禮敬石像。住二載。卒于寺(云云)。

智嚴

西涼洲人也。才幹清秀。業行精懇。菜蔬布衣。博施慈愛。□□又疑兒童時曾受五戒。有所犯。后受具足。恐不得戒。積年禪觀。不能自決。大為憂苦。遂更與弟子智羽智達。泛海重至天竺。以事問羅漢。羅漢復不能決。乃為入定。往兜率問彌勒。彌勒答云得戒。嚴大歡喜。於是步還至罽賓。無疾而卒。時年七十八。弟子智羽智達。還傳此語(云云)。

寶云

河北人也。志局簡正。師友稱之。太元十四年。入廬山。時年十八矣。值造波若臺。通債少僧貞石筑土。云投一石。石相擊。誤中一犢子死。慚

【現代漢語翻譯】現代漢語譯本名僧傳第二十六

僧表

本姓高，是涼州人。他意志堅定，勇猛精進。聽說弗樓沙國（Purushapura，古印度地名，意為『丈夫之城』）有佛缽，現在佛缽在罽賓（Kashmir，古印度北部地區）的臺寺。那裡常有五百羅漢供養佛缽。佛缽曾經騰空飛到涼州，有十二位羅漢跟隨佛缽停留。六年後，佛缽返回罽賓。僧表遺憾未能親眼見到，於是向西越過蔥嶺（Pamir Mountains），想要虔誠禮拜，併到達罽賓國。正趕上罽賓道路阻塞，罽賓國王讓人用張志的筆法臨摹佛缽送給他。又問他是否還有其他願望。僧表回答說：『贊摩伽羅（Jambudvipa，古印度地名，又譯作『贍部洲』）有寶勝像，外國相傳說是最接近佛陀真容的。希望能得到供養。』國王立即命令工匠，用金箔建造佛像，金光閃耀，高一丈，並將真正的舍利安放在佛像的頂上。僧表迎接佛像返回涼州，得知涼州將要淪陷，想要返回淮海。途經蜀地欣平縣，沙門道汪請求將佛缽和佛像留在那裡供養。現在佛缽和佛像就在那裡的龍華寺。僧表進入寺廟，禮敬石像，住了兩年，在寺中去世（以上是相關記載）。

智嚴

是西涼州人。他才華出衆，品行清高，修行精進懇切。生活簡樸，以蔬菜為食，身穿布衣，廣行佈施，慈悲仁愛。有人懷疑他小時候曾經受過五戒，後來有所違犯，之後又受了具足戒，恐怕不得戒。多年禪觀，無法自己決斷，為此非常憂愁痛苦。於是再次與弟子智羽、智達一起，乘船前往天竺（India，古印度）。將此事請教羅漢，羅漢也無法決斷。於是入定，前往兜率天（Tushita Heaven，佛教欲界第四天）請問彌勒菩薩（Maitreya）。彌勒菩薩回答說『得戒』。智嚴聽后非常歡喜。於是步行返回罽賓，無疾而終，當時七十八歲。弟子智羽、智達，回來後傳述了這件事（以上是相關記載）。

寶云

是河北人。他志向高遠，品行正直，受到師友的稱讚。太元十四年，進入廬山，當時十八歲。正趕上建造般若臺，缺少運送磚瓦的勞力，僧人貞石負責筑土。寶云投擲一塊石頭，石頭相撞，不小心擊中一隻小牛犢，導致其死亡，感到非常慚愧。 English version The Biographies of Eminent Monks, Chapter 26

Sengbiao

His original surname was Gao, and he was a native of Liangzhou. He was resolute and courageous. Having heard that there was a Buddha's alms bowl in Purushapura (an ancient Indian city, meaning 'City of Men'), and that the bowl was now in the Taishi Temple in Kashmir, where it was constantly venerated by five hundred Arhats, he learned that the bowl had once flown through the air to Liangzhou, accompanied by twelve Arhats who stayed with the bowl. After six years, the bowl returned to Kashmir. Sengbiao regretted not having seen it, so he traveled west across the Pamir Mountains, intending to pay sincere homage, and arrived in Kashmir. He encountered obstructed roads in Kashmir. The king of Kashmir had Zhang Zhi's style of painting used to create a replica of the Buddha's alms bowl and presented it to him. He also asked if he had any other wishes. Sengbiao replied, 'In Jambudvipa, there is an image of Ratnasambhava Buddha, which foreign traditions say is the most accurate likeness of the Buddha. I wish to be able to venerate it.' The king immediately ordered artisans to construct an image of thin gold, shining brightly and one zhang (approximately 10 feet) tall, and placed genuine relics on top of the image. Sengbiao received the image and returned to Liangzhou. Knowing that Liangzhou was about to fall, he intended to return to Huaihai. Passing through Xinping County in Shu, the monk Daowang requested that the alms bowl and image be left there for veneration. Now the alms bowl and image are in the Longhua Temple there. Sengbiao entered the temple, paid homage to the stone image, stayed for two years, and died in the temple (these are the related records).

Zhiyan

He was a native of Xiliangzhou. He was talented and refined, and his practice was diligent and sincere. He lived a simple life, eating vegetables and wearing cloth clothes, and he practiced generosity and compassion extensively. Some suspected that he had taken the Five Precepts as a child, later violated them, and then received the full monastic precepts, fearing that he had not obtained the precepts properly. He meditated for many years but could not resolve the matter himself, and he was very worried and distressed. Therefore, he traveled again with his disciples Zhiyu and Zhida by sea to India. He asked the Arhats about the matter, but the Arhats could not resolve it either. So, they entered into meditation and went to Tushita Heaven to ask Maitreya Bodhisattva. Maitreya Bodhisattva replied, 'He obtained the precepts.' Zhiyan was overjoyed. So, he walked back to Kashmir and died without illness, at the age of seventy-eight. His disciples Zhiyu and Zhida returned and recounted this event (these are the related records).

Baoyun

He was a native of Hebei. He had lofty aspirations and upright character, and he was praised by his teachers and friends. In the fourteenth year of the Taiyuan era, he entered Mount Lu, at the age of eighteen. He arrived just as the Prajna Platform was being built, and there was a shortage of labor to transport bricks and tiles. The monk Zhenshi was in charge of building the earthworks. Baoyun threw a stone, and the stones collided, accidentally hitting a calf, causing it to die. He felt very ashamed.

【English Translation】 The Biographies of Eminent Monks, Chapter 26

Sengbiao

His original surname was Gao, and he was a native of Liangzhou. He was resolute and courageous. Having heard that there was a Buddha's alms bowl in Purushapura (an ancient Indian city, meaning 'City of Men'), and that the bowl was now in the Taishi Temple in Kashmir, where it was constantly venerated by five hundred Arhats, he learned that the bowl had once flown through the air to Liangzhou, accompanied by twelve Arhats who stayed with the bowl. After six years, the bowl returned to Kashmir. Sengbiao regretted not having seen it, so he traveled west across the Pamir Mountains, intending to pay sincere homage, and arrived in Kashmir. He encountered obstructed roads in Kashmir. The king of Kashmir had Zhang Zhi's style of painting used to create a replica of the Buddha's alms bowl and presented it to him. He also asked if he had any other wishes. Sengbiao replied, 'In Jambudvipa, there is an image of Ratnasambhava Buddha, which foreign traditions say is the most accurate likeness of the Buddha. I wish to be able to venerate it.' The king immediately ordered artisans to construct an image of thin gold, shining brightly and one zhang (approximately 10 feet) tall, and placed genuine relics on top of the image. Sengbiao received the image and returned to Liangzhou. Knowing that Liangzhou was about to fall, he intended to return to Huaihai. Passing through Xinping County in Shu, the monk Daowang requested that the alms bowl and image be left there for veneration. Now the alms bowl and image are in the Longhua Temple there. Sengbiao entered the temple, paid homage to the stone image, stayed for two years, and died in the temple (these are the related records).

Zhiyan

He was a native of Xiliangzhou. He was talented and refined, and his practice was diligent and sincere. He lived a simple life, eating vegetables and wearing cloth clothes, and he practiced generosity and compassion extensively. Some suspected that he had taken the Five Precepts as a child, later violated them, and then received the full monastic precepts, fearing that he had not obtained the precepts properly. He meditated for many years but could not resolve the matter himself, and he was very worried and distressed. Therefore, he traveled again with his disciples Zhiyu and Zhida by sea to India. He asked the Arhats about the matter, but the Arhats could not resolve it either. So, they entered into meditation and went to Tushita Heaven to ask Maitreya Bodhisattva. Maitreya Bodhisattva replied, 'He obtained the precepts.' Zhiyan was overjoyed. So, he walked back to Kashmir and died without illness, at the age of seventy-eight. His disciples Zhiyu and Zhida returned and recounted this event (these are the related records).

Baoyun

He was a native of Hebei. He had lofty aspirations and upright character, and he was praised by his teachers and friends. In the fourteenth year of the Taiyuan era, he entered Mount Lu, at the age of eighteen. He arrived just as the Prajna Platform was being built, and there was a shortage of labor to transport bricks and tiles. The monk Zhenshi was in charge of building the earthworks. Baoyun threw a stone, and the stones collided, accidentally hitting a calf, causing it to die. He felt very ashamed.

恨惆悵。彌歷年所。隆安元年。乃辭入西域。誓欲眼都神蹟。躬行懺悔。遂游于闐。及天竺諸國。與智嚴法顯發軫。是同遊造各異。于陀歷國。見金薄彌勒成佛像。整高八丈。云于像下。箅誠啟懺。五十日。夜見神光照燭皎然如曙。觀者盈路。彼諸宿德沙門。並云靈輝數見(云云)。

法盛

本姓李。壟西人。寓於高昌。九歲出家。勤精讀誦。每曰。吾三堅未樹。五眾生滅。合會有離。皆由癡愛。若不斷三毒。何求勉脫。年造十九。遇沙門智猛。從外國還。述諸神蹟。因有志焉。辭二親。率師友。與二十九人。遠詣天竺。經歷諸國。尋覓遺靈。及諸應瑞。禮拜供養。以申三業。□憂長國東北。見牛頭栴檀彌勒像。身高八尋。一尋是此國一丈也。佛滅度后四百八十年中。有羅漢名可利難陀。為濟人故。舛兜率天。寫佛真形。印此像也。常放光明。四眾伎樂四時笑樂。遠人皆卒從像悔過。愿無不克。得初道果。歲有十數。盛與諸方道俗五百人。愿求捨身。必見彌勒。此愿可諧。香菸右旋。須臾眾煙合成一蓋。右轉三幣。漸漸消盡(云云)。

名僧傳第二十七

僧供

豫洲人也。少持高節。以戒德知名。住瓦官寺。后招率同志。造丈六金像。鑄始畢未出模。未知美惡。值義熙十二年銅禁甚嚴

【現代漢語翻譯】現代漢語譯本：充滿遺憾和惆悵，時間已經過去很多年。隆安元年（公元397年），他於是辭別，前往西域，發誓要親眼目睹神蹟，親自懺悔。於是遊歷于闐（Yutian，古代西域國名）以及天竺（Tianzhú，古代對印度的稱謂）各國。與智嚴（Zhìyán，人名）、法顯（Fǎxiǎn，人名）一同出發，但各自遊歷的地點不同。在陀歷國（Tuólì guó，國名），見到用金箔製成的彌勒（Mílè，佛教菩薩名）成佛像，整體高度八丈。他說在佛像下，虔誠地祈禱懺悔了五十天，夜裡見到神光照耀，明亮如同黎明。觀看的人擠滿了道路。那些有德行的沙門（shāmén，佛教出家人的通稱）都說靈光多次顯現（等等）。

法盛（Fǎshèng，人名）

原本姓李（Lǐ），是隴西（Lǒngxī，地名）人，居住在高昌（Gāochāng，地名）。九歲出家，勤奮精進地讀誦佛經。他常說：『我的三堅（sān jiān，指信、戒、慧三種堅固的修行）還沒有樹立，五眾（wǔ zhòng，指色、受、想、行、識五蘊）都在生滅變化，聚合終有分離，這些都是因為愚癡和貪愛。如果不斷除貪嗔癡三毒（sān dú，佛教術語，指貪、嗔、癡三種煩惱），又怎麼能求得解脫呢？』十九歲時，遇到沙門智猛（Zhìměng，人名）從外國回來，講述了許多神蹟，因此立下了志向。辭別父母，帶領師友等二十九人，遠赴天竺，經歷各國，尋找遺留的神蹟以及各種應驗的祥瑞，禮拜供養，以表達身口意三業的虔誠。在□憂長國（□yōucháng guó，國名）東北，見到牛頭栴檀（niú tóu zhāntán，一種珍貴的檀香木）製成的彌勒像，身高八尋（xún，古代長度單位，約八尺）。一尋相當於這個國家的一丈。佛陀滅度后四百八十年，有一位羅漢（Luóhàn，阿羅漢的簡稱，佛教修行者）名叫可利難陀（Kělì nán tuó，人名），爲了救濟世人，前往兜率天（Dōushuài tiān，佛教欲界天之一），抄寫佛陀的真容，印刻成這尊佛像。佛像經常放出光明，四眾（sì zhòng，佛教徒的四種類別，即比丘、比丘尼、優婆塞、優婆夷）演奏伎樂，四季歡笑快樂。遠方的人都紛紛跟隨佛像懺悔過錯，所求沒有不應驗的，得到初果（chū guǒ，佛教術語，指須陀洹果）。每年都有十幾次。法盛與各方道俗五百人，發願捨身，一定要見到彌勒。這個願望可以實現，香菸向右旋轉，不久所有的煙匯聚成一個傘蓋，向右旋轉三圈，漸漸消散（等等）。

名僧傳第二十七

僧供（Sēng gòng，人名）

是豫洲（Yù zhōu，地名）人。年輕時就保持著高尚的節操，以持戒守德而聞名。住在瓦官寺（Wǎ guān sì，寺廟名）。後來招募志同道合的人，建造一丈六尺高的金像。鑄造完畢但尚未脫模，還不知道美醜。正值義熙（Yìxī，年號）十二年，朝廷對銅的管制非常嚴格。

【English Translation】 English version: Filled with regret and sorrow, many years have passed. In the first year of the Long'an era (397 AD), he bid farewell and went to the Western Regions, vowing to witness miracles with his own eyes and personally repent. Thus, he traveled to Yutian (an ancient kingdom in the Western Regions) and various countries of Tianzhu (ancient name for India). He set out with Zhiyan (a personal name) and Faxian (a personal name), but they traveled to different places. In the country of Tuoli (a country name), he saw a Maitreya (a Buddhist bodhisattva) Buddha statue made of gold leaf, with an overall height of eight zhang (a unit of length). He said that under the Buddha statue, he sincerely prayed and repented for fifty days, and at night he saw divine light shining brightly like dawn. The viewers filled the road. Those virtuous shamen (a general term for Buddhist monks) all said that the spiritual light had appeared many times (etc.).

Fasheng (a personal name)

Originally surnamed Li, he was from Longxi (a place name) and lived in Gaochang (a place name). He became a monk at the age of nine, diligently studying and reciting scriptures. He often said, 'My three steadfastnesses (referring to the three firm practices of faith, precepts, and wisdom) have not yet been established, and the five aggregates (referring to the five skandhas of form, feeling, perception, mental formations, and consciousness) are constantly arising and ceasing. Assembly always leads to separation, and all of this is due to ignorance and attachment. If we do not eliminate the three poisons of greed, hatred, and delusion (referring to the three afflictions of greed, anger, and ignorance), how can we seek liberation?' At the age of nineteen, he met the shamen Zhimeng (a personal name) who had returned from a foreign country and told many miracles, so he made a vow. He bid farewell to his parents and led his teachers and friends, a total of twenty-nine people, to travel far to Tianzhu, passing through various countries, seeking the remaining miracles and various auspicious signs, worshiping and making offerings to express the sincerity of his body, speech, and mind. In the northeast of □youchang country (a country name), he saw a Maitreya statue made of sandalwood from the head of an ox, with a height of eight xun (an ancient unit of length, about eight chi). One xun is equivalent to one zhang in this country. Four hundred and eighty years after the Buddha's parinirvana, there was an arhat (short for arhat, a Buddhist practitioner) named Kelinanda (a personal name), who, in order to save the world, went to Tushita Heaven (one of the heavens in the Buddhist desire realm) to copy the Buddha's true appearance and engrave it into this Buddha statue. The Buddha statue often emits light, and the four assemblies (the four categories of Buddhists, namely monks, nuns, laymen, and laywomen) play music and dance, and laugh happily in all seasons. People from afar all followed the Buddha statue to repent of their mistakes, and their requests were always answered, and they attained the first fruit (referring to the Sotapanna fruit). This happens more than ten times every year. Fasheng and five hundred people from various places, both monks and laypeople, vowed to give up their lives and must see Maitreya. This wish can be fulfilled, the incense smoke rotates to the right, and soon all the smoke gathers into a canopy, rotating three times to the right, and gradually dissipates (etc.).

Biographies of Famous Monks, Volume Twenty-Seven

Senggong (a personal name)

He was from Yuzhou (a place name). He maintained noble integrity from a young age and was known for upholding precepts and virtue. He lived in Waguan Temple (a temple name). Later, he recruited like-minded people to build a sixteen-foot-tall golden statue. The casting was completed but not yet removed from the mold, and it was not yet known whether it was beautiful or ugly. It was the twelfth year of the Yixi era, and the imperial court's control over copper was very strict.

。有犯入死。供為官所錄。在湘府判奸。鎖械堅重。無復生冀。一心念觀世音。兼晝夜誦經一月許日。夢見其所鑄像。來至獄中。以手摩供頭。問曰。汝怖不。供啟言。恐必死。像曰。無所憂。供觀像相貌。見𦚾前方一尺許銅色燋沸。羅辟既定。至形日。參軍應來監殺。當駕車而牛不肯入。既入便奔。車即壞敗。遂更剋日。乃有來至彭城。若未殺僧供者可原。遂獲勉濟。還見所鑄像。𦚾前果有燋沸。供既瑞驗。清答日勤。以至捨命(云云)。

道矯

高陸人也。性清約。蔬食禪誦。住龍花寺。專當寺任。恪居客眾。元嘉十六年。磬率衣資。開誘聞業。與建康民朱舛孫。共起佛殿三間。並諸花幡。造夾苧彌勒佛倚像一軀。高一丈六尺。神儀端儼。開發信悟。春秋九十三。二十六年卒(云云)。

曇副

本姓鄒。鄴陽人也。清貞有風望。十餘入道。憩安樂寺。宿植其因。產業豐積。雖蘊金盈遺。不以累心。行慈悲。知止足。常內懷矜傷。以濟物為務。為沙門寶誌所敬。常言此人五法城之侶也。每記之云。君當生兜率勤慈氏。符其本願。會其夙心。乃舍貲財。造法花無量壽彌勒四天王遺教。乃賢劫千佛名。僧尼戒本。各一千部。作布薩籌十萬枚。傳佈遐方。流化殊域。開暢微遠。竭財弘教。盡思幽

【現代漢語翻譯】現代漢語譯本：有人犯了死罪，被官府記錄在案。在湘府被判為奸人，鎖鏈沉重，沒有生還的希望。他一心念誦觀世音菩薩的名號，日夜誦經大約一個月。夢見他所鑄造的觀音像來到獄中，用手摩他的頭，問道：『你害怕嗎？』他回答說：『恐怕必死無疑。』觀音像說：『不用擔憂。』他觀察觀音像的相貌，看見觀音像的脖子前方一尺左右的銅色部分燒焦沸騰。羅織罪名已經確定，到了行刑的日子，參軍應該來監斬。當駕車時，牛不肯進入，進入后便開始奔跑，車立刻損壞。於是更改日期。後來有人從彭城來，說如果沒有殺僧供，可以免罪。於是他得以倖免。他回去看他所鑄造的觀音像，脖子前方果然有燒焦沸騰的痕跡。僧供因為這個靈驗的經歷，更加精進地修行，直到捨棄生命（等等）。道矯是高陸人。天性清靜節儉，吃素食，誦經禪修。住在龍花寺，專門負責寺院的事務，恭敬地對待來往的僧人。元嘉十六年，他拿出所有的衣物和財產，開始引導人們聽聞佛法。與建康的百姓朱舛孫一起建造了三間佛殿，以及各種花幡。製造了一尊用夾苧製作的彌勒佛倚像，高一丈六尺，神態端莊威嚴，啓發人們的信仰和覺悟。享年九十三歲，二十六年去世（等等）。曇副本姓鄒，是鄴陽人。品行清廉正直，有很高的聲望。十幾歲就出家修行，住在安樂寺。他過去種下了善因，積累了豐厚的產業。雖然擁有大量的金錢，但他並不因此而煩惱。他行慈悲之事，懂得適可而止。常常內心懷著憐憫之心，以救濟他人為己任。被沙門寶誌所敬重，寶誌常說這個人是『五法城』的同伴。常常記住他說：『您應當往生兜率天，親近慈氏菩薩（彌勒菩薩）。』這符合他原本的願望，與他前世的心願相符。於是他捨棄自己的財產，建造了《法華經》、《無量壽經》、《彌勒經》、《四天王經》、《遺教經》，以及《賢劫千佛名經》、《僧尼戒本》，各一千部。製作了十萬枚布薩籌，傳播到遙遠的地方，教化到特殊的區域。開導那些細微深遠的道理，竭盡財力弘揚佛法，盡心盡力地闡明幽深的教義。

【English Translation】 English version: Someone committed a capital crime and was recorded by the government. He was judged as a traitor in Xiangfu, and the chains were heavy, with no hope of survival. He single-mindedly recited the name of Avalokiteśvara (Guān Shì Yīn Pú Sà, Bodhisattva Who Perceives the Sounds of the World) and chanted scriptures day and night for about a month. He dreamed that the statue of Avalokiteśvara he had cast came to the prison, touched his head with its hand, and asked: 'Are you afraid?' He replied: 'I am afraid I will surely die.' The statue said: 'Do not worry.' He observed the appearance of the statue and saw that the copper-colored area about a foot in front of the statue's neck was scorched and boiling. The charges had been fabricated and finalized, and on the day of execution, the adjutant was supposed to come to supervise the execution. When the cart was driven, the ox refused to enter, and when it did enter, it began to run, and the cart was immediately destroyed. So the date was changed. Later, someone came from Pengcheng and said that if the monk Gong (Gòng, offering) had not been killed, he could be pardoned. Thus, he was spared. He went back to see the statue of Avalokiteśvara he had cast, and there was indeed a scorched and boiling mark in front of the neck. Because of this miraculous experience, Monk Gong practiced even more diligently until he gave up his life (etc.). Dao Jiao (Dào Jiǎo, name of a person) was a native of Gaolu. He was by nature pure and frugal, ate vegetarian food, and chanted scriptures and meditated. He lived in Longhua Temple (Lóng Huā Sì, Dragon Flower Temple), and was solely responsible for the affairs of the temple, treating the visiting monks with respect. In the sixteenth year of Yuanjia, he took out all his clothes and property and began to guide people to hear the Dharma. Together with Zhu Chuansun (Zhū Chuǎn Sūn, name of a person), a resident of Jiankang, he built three Buddhist halls and various flower banners. He made a leaning statue of Maitreya Buddha (Mí Lè Fó, Buddha of the Future) made of ramie, sixteen feet tall, with a dignified and solemn appearance, inspiring people's faith and enlightenment. He lived to be ninety-three years old and died in the twenty-sixth year (etc.). Tan Fu (Tán Fù, name of a person) originally surnamed Zou (Zōu, surname), was a native of Yeyang. He was pure and upright in character and had a high reputation. He became a monk in his teens and lived in Anle Temple (Ān Lè Sì, Peace and Happiness Temple). He had planted good causes in the past and accumulated abundant property. Although he possessed a large amount of money, he was not troubled by it. He practiced compassion and knew when to stop. He always had compassion in his heart and made it his duty to help others. He was respected by the śramaṇa Baozhi (Bǎo Zhì, name of a monk), who often said that this person was a companion of the 'Five Dharma Cities'. He often remembered him saying: 'You should be reborn in the Tuṣita Heaven (Dōushuài Tiān, one of the six heavens in the desire realm) and be close to Maitreya Bodhisattva (Cí Shì Pú Sà, Maitreya Bodhisattva).' This was in accordance with his original wish and corresponded to his past life's aspiration. Therefore, he gave up his property and built the Lotus Sutra (Fǎ Huā Jīng), the Amitāyus Sūtra (Wú Liàng Shòu Jīng), the Maitreya Sūtra (Mí Lè Jīng), the Four Heavenly Kings Sūtra (Sì Tiān Wáng Jīng), and the Sūtra of the Teachings Left by the Buddha (Yí Jiào Jīng), as well as the Names of the Thousand Buddhas of the Bhadrakalpa (Xián Jié Qiān Fó Míng Jīng) and the Monastic Precepts for Monks and Nuns (Sēng Ní Jiè Běn), one thousand copies each. He made 100,000 posadha (bù sà, bi-monthly confessional ceremony) tokens and spread them to distant places, teaching in special regions. He expounded on those subtle and profound principles, exhausted his wealth to promote the Dharma, and did his best to explain the profound teachings.

深。應門到廣。戒行精峻。唯至唯勤。乃通夢想。有人語之曰。若兜率之業已辨。無所復慮也。又夢彌勒佛手摩其頂。天香幡氣神龍現體。一二年中靈應想襲。春秋六十餘。齊建四年卒。武陵都尉舟揚仁益弟之立碑(云云)。

名僧傳第二十八

釋法祥

精進有志節。以元嘉九年。立彌勒精舍(云云)。

文歷二年五月晦日(午時)于笠置寺福城院南堂。書寫之畢。柳宗性自去十三日參籠當山。名僧傳三十卷中令抄出。彌勒感應之要文之次。其外至要之釋。聊所記置之也。此書世間流佈。惟希之間。發慇勤大愿。抄彌勒要文之今。雖似交餘事。只為備后覽也。門跡之輩可哀其志矣。仰愿以此處處要文抄出書寫之功。必結生生常隨彌勒值遇之緣矣。

右筆笠置寺住侶沙門　宗性

No. 1523-A (附)名僧傳說處第一僧祐撰三藏記薩婆多部事摩騰事法蘭事僧會三七日祈請得舍利感應事舍利威神豈直光明而已劫燒之火不能燔金剛之杵不能壞事第二羅什見中百二論始悟大乘事夢釋迦如來以手摩羅什頂曰汝起欲想即土悔心事羅什三藏譯法華等諸經論三十八部二百九十四卷事漢土三千徒眾從羅什法事羅什臨終眾僧告別曰事羅什燒身之後舌猶存事涅槃後分宋地無緣事第三靈鷲山本名

【現代漢語翻譯】現代漢語譯本：深。應門到廣。戒行精峻。唯至唯勤。乃通夢想。有人對他說：『如果兜率天（Tusita，彌勒菩薩居住的天界）的功業已經確定，就沒有什麼可憂慮的了。』又夢見彌勒佛（Maitreya）用手摩他的頭頂，出現天香、幡旗和神龍。一兩年中，靈異的感應接連不斷。春秋六十餘歲，齊建四年去世。武陵都尉舟揚仁為他弟弟立碑（內容略）。《名僧傳》第二十八釋法祥精進有志節。元嘉九年，建立彌勒精舍（內容略）。文歷二年五月晦日（午時），于笠置寺福城院南堂書寫完畢。柳宗性自去十三日參籠當山。《名僧傳》三十卷中，令抄出彌勒感應之要文。其外至要之釋，略所記置之也。此書世間流佈，惟希之間，發慇勤大愿。抄彌勒要文之今，雖似交餘事，只為備后覽也。門跡之輩可哀其志矣。仰愿以此處處要文抄出書寫之功，必結生生常隨彌勒值遇之緣矣。右筆笠置寺住侶沙門宗性 No. 1523-A (附)《名僧傳說處》第一僧祐撰三藏記薩婆多部事摩騰事法蘭事僧會三七日祈請得舍利感應事舍利威神豈直光明而已劫燒之火不能燔金剛之杵不能壞事第二羅什（Kumarajiva）見《中論》、《百論》始悟大乘事夢釋迦如來以手摩羅什頂曰汝起欲想即土悔心事羅什三藏譯《法華經》等諸經論三十八部二百九十四卷事漢土三千徒眾從羅什法事羅什臨終眾僧告別曰事羅什燒身之後舌猶存事涅槃後分宋地無緣事第三靈鷲山本名

【English Translation】 English version: Deep. Responding to the gate to vastness. His precepts and conduct were refined and strict. Only through utmost sincerity and diligence could he communicate with dreams. Someone told him, 'If the karma of Tusita (Tusita, the heaven where Maitreya Bodhisattva resides) is already determined, there is nothing more to worry about.' He also dreamed that Maitreya Buddha (Maitreya) touched his head, and heavenly fragrance, banners, and divine dragons appeared. In one or two years, miraculous responses followed one after another. He passed away at the age of sixty-something in the fourth year of the Qi Jian era. Zhou Yangren, the military commander of Wuling, erected a stele for his younger brother (details omitted). Biographies of Eminent Monks, Chapter 28 釋法祥 (Shi Faxiang) He was diligent and had aspirations. In the ninth year of Yuanjia, he established the Maitreya Vihara (details omitted). On the last day of the fifth month of the second year of Bunreki (at noon), completed writing at the south hall of Fukujoin Temple in Kasagi. From the 30 volumes of 'Biographies of Eminent Monks,' Zongsei Liu had excerpts made of the essential texts on the responses of Maitreya, thirteen days after secluding himself in this mountain. The explanations of the most important points are briefly recorded here. This book is circulated in the world, and only rarely, a sincere great vow is made. Although copying the essential texts of Maitreya may seem like an extraneous task, it is only for future reference. Those of the monastic lineage should pity his aspiration. I humbly wish that through the merit of copying and writing out these essential texts everywhere, a karmic connection will surely be formed to always follow and encounter Maitreya in every lifetime. Written by Zongsei, a resident monk of Kasagi Temple No. 1523-A (Appendix) The first part of 'Legends of Eminent Monks' written by Sengyou. Records of the Tripitaka: Matters concerning the Sarvastivada school, the affairs of Kasyapa Matanga, the affairs of Dharmaraksa, the matter of Sanghavarman praying for relics for twenty-one days and receiving a response. The majestic power of relics is not merely light; the fire of the kalpa cannot burn them, and the vajra pestle cannot break them. Second: Kumarajiva (Kumarajiva) saw the 'Madhyamaka-karika' and the 'Sata-sastra' and began to understand Mahayana. He dreamed that Shakyamuni Buddha touched Kumarajiva's head and said, 'If you arise with lustful thoughts, immediately repent.' Kumarajiva translated thirty-eight sutras and treatises, including the 'Lotus Sutra,' totaling two hundred and ninety-four volumes. Three thousand disciples in Han China followed Kumarajiva's teachings. Kumarajiva bid farewell to the monks on his deathbed. Kumarajiva's tongue remained intact after his body was cremated. After Nirvana, the Song territory had no affinity. Third: Mount Grdhrakuta's original name

虎市山事滿二十受戒西土此土異說事求那䟦陀唯一心稱觀世音投身江中童子度之事求那䟦陀祈雨必有感事第四[惹-右+壬]中有蟲食必害人事第五道安造彌勒像事道安與弟子法遇等於彌勒像前立𤟡愿同士兜率事道安令弟子銅佛像頂上有一舍利晃然放光照于室內事道安遇客僧問罪根淺深及西北空晴見兜率宮殿事惠戒生兜率事道安等八人生兜率事法遇生兜率事道安即印手菩薩事第六一缽水上舍利右旋五色光耀清徹滿室事廬山西林惠永惠遠已后正教陵遲事第七曇鑒誓生安養事觀世音菩薩能救苦厄事虛壞善誘彌老彌勒事第八帛法師誦經日八九千言事於法蘭白山造靈鷲寺事支道琳石城山立棲光精舍事帛法祖著顯宗論見稱當時事竺法義遇篤病唯專念觀世音夢一沙門出其腸洗濯還內腹中頓愈事第九廬山惠遠以道安敬為真吾師事惠遠以錫杖扣地清流涌出構立堂房遂號龍眾精舍事阿育王所造文殊師利像乘波而至事廬山惠遠於無量壽像前建齊立誓事清信之士一百二十三人集廬山之陰般若臺精舍無量壽像前率事建立精舍唯置一釋迦像事遠常謂大智論文句繁積初學難尋事第十曇諦講法華大品維摩各十五遍事惠持九歲隨兌同爲書生俱依釋道安抽簪落髮事惠持辭惠遠之處入蜀之時契以西方為期事廬山西寺竺道生事廬山惠遠習有宗事道生曰稟氣二儀

【現代漢語翻譯】現代漢語譯本虎市山事：關於鳩摩羅什（Kumārajīva，一位著名的佛教翻譯家）年滿二十歲受戒之事。西土（印度）和此土（中國）對此有不同的說法。求那跋陀（Guṇabhadra，南朝宋時來華譯經的印度僧人）一心稱念觀世音菩薩（Avalokiteśvara，觀音菩薩），投身江中，被一位童子所救。求那跋陀祈雨必定有感應之事，第四。惹字頭下有蟲子啃食必定會危害人，第五。道安（釋道安，東晉時期著名高僧）製造彌勒像（Maitreya，未來佛）之事。道安與弟子法遇等在彌勒像前立下誓願，希望一同往生兜率天（Tuṣita，彌勒菩薩的凈土）。道安令弟子擦拭銅佛像，頂上有一顆舍利（Śarīra，佛教聖物，佛陀或高僧火化后的遺物）晃然放光，照亮整個室內。道安遇到一位客僧，問及罪根的深淺，以及在西北方的晴空中見到兜率宮殿之事。惠戒往生兜率天之事。道安等八人往生兜率天之事。法遇往生兜率天之事。道安以印手勢印證菩薩之事，第六。一缽水中，舍利右旋，五色光芒耀眼，清澈的光輝充滿整個房間。廬山西林寺的惠永、惠遠之後，正法逐漸衰微，第七。曇鑒發誓往生安養（極樂世界）。觀世音菩薩能夠救度苦難。虛空毀滅，善行引導，彌老（彌勒）彌勒。第八。帛法師誦經，每日誦讀八九千字。於法蘭在白山建造靈鷲寺（Gṛdhrakūṭa，佛陀說法之地）。支道琳在石城山建立棲光精舍。帛法祖撰寫《顯宗論》，當時備受稱讚。竺法義身患重病，唯有專心念誦觀世音菩薩，夢見一位沙門（Śrāmaṇa，出家修道者）取出他的腸子清洗乾淨，放回腹中，立刻痊癒，第九。廬山惠遠（慧遠，東晉時期高僧）以道安為真正的老師。惠遠用錫杖敲擊地面，清澈的流水涌出，建造了堂房，因此被稱為龍眾精舍。阿育王（Aśoka，古印度孔雀王朝的國王，篤信佛教）所造的文殊師利像（Mañjuśrī，文殊菩薩）乘波而來。廬山惠遠在無量壽像（Amitāyus，阿彌陀佛）前建立齋戒，立下誓願。一百二十三位清信之士聚集在廬山之陰的般若臺精舍無量壽像前，率先發愿。建立精舍，只供奉一尊釋迦像（Śākyamuni，釋迦牟尼佛）。惠遠常說大智度論的文句繁雜堆砌，初學者難以尋覓，第十。曇諦講解《法華經》（Saddharma Puṇḍarīka Sūtra）、《大品般若經》（Mahāprajñāpāramitā Sūtra）、《維摩詰經》（Vimalakīrti Nirdeśa Sūtra），各十五遍。惠持九歲時跟隨兌一同為書生，都依止釋道安，剃髮出家。惠持辭別惠遠，在進入蜀地之時，約定以西方凈土為期盼。廬山西寺的竺道生（僧肇，東晉時期著名高僧）。廬山惠遠學習有宗。道生說：『稟氣二儀』。

【English Translation】 English version The matter of Mount Hushi: Concerning Kumārajīva (a famous Buddhist translator) receiving ordination at the age of twenty. There are different accounts of this in the Western Lands (India) and this land (China). Guṇabhadra (an Indian monk who came to China during the Song Dynasty of the Southern Dynasties to translate scriptures) single-mindedly recited the name of Avalokiteśvara (the Bodhisattva of Compassion), threw himself into the river, and was rescued by a boy. The matter of Guṇabhadra's prayers for rain always being effective, the fourth. If there are insects eating under the '惹' radical, it will definitely harm people, the fifth. The matter of Dao'an (a famous high monk of the Eastern Jin Dynasty) making the Maitreya (the future Buddha) statue. Dao'an and his disciples Fa Yu, etc., made a vow before the Maitreya statue, hoping to be reborn together in the Tuṣita Heaven (the pure land of Maitreya Bodhisattva). Dao'an ordered his disciples to wipe the bronze Buddha statue, and a Śarīra (Buddhist relics, remains after the cremation of the Buddha or high monks) on the top shone brightly, illuminating the entire room. Dao'an met a guest monk and asked about the depth of the roots of sin, and the matter of seeing the Tuṣita Palace in the clear sky in the northwest. The matter of Hui Jie being reborn in the Tuṣita Heaven. The matter of Dao'an and eight others being reborn in the Tuṣita Heaven. The matter of Fa Yu being reborn in the Tuṣita Heaven. Dao'an used a hand seal to certify the Bodhisattva, the sixth. In a bowl of water, the Śarīra rotated to the right, with dazzling five-colored light, and clear brilliance filled the entire room. After Huiyong and Huiyuan of the West Forest Temple of Mount Lu, the orthodox Dharma gradually declined, the seventh. Tan Jian vowed to be reborn in Sukhāvatī (the Pure Land of Ultimate Bliss). Avalokiteśvara Bodhisattva is able to save people from suffering. Emptiness destroys, good deeds guide, Mí Lǎo (Maitreya) Maitreya, the eighth. Dharma Master Bo recited scriptures, reciting eight or nine thousand words every day. Yu Falan built the Gṛdhrakūṭa Temple (Vulture Peak, where the Buddha preached) on Mount Bai. Zhi Daolin established the Qixia Hermitage on Mount Shicheng. Bo Fazu wrote the 'Treatise on Manifesting the Doctrine,' which was praised at the time. Zhu Fayi suffered from a serious illness, and only focused on reciting the name of Avalokiteśvara Bodhisattva. He dreamed of a Śrāmaṇa (a renunciate, a religious ascetic) taking out his intestines, washing them clean, and putting them back into his abdomen, and he recovered immediately, the ninth. Huiyuan (a famous high monk of the Eastern Jin Dynasty) of Mount Lu regarded Dao'an as his true teacher. Huiyuan struck the ground with his staff, and clear water gushed out, and he built halls and rooms, hence it was called the Dragon Assembly Hermitage. The Mañjuśrī (Manjushri Bodhisattva) statue made by King Aśoka (an ancient Indian king of the Maurya Dynasty, a devout Buddhist) arrived on the waves. Huiyuan of Mount Lu established a fast before the Amitāyus (Amitabha Buddha) statue and made a vow. One hundred and twenty-three faithful believers gathered before the Amitāyus statue in the Prajna Terrace Hermitage on the Yin side of Mount Lu, taking the lead in making vows. The hermitage was established, and only one Śākyamuni (Shakyamuni Buddha) statue was enshrined. Huiyuan often said that the sentences in the Mahāprajñāpāramitāśāstra were complicated and piled up, making it difficult for beginners to find their way, the tenth. Tan Di lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra), and the Vimalakīrti Nirdeśa Sūtra, fifteen times each. When Huichi was nine years old, he followed Dui as a student, and both relied on Shi Dao'an, shaved their heads, and became monks. Huichi bid farewell to Huiyuan, and when he entered the Shu region, they agreed to look forward to the Western Pure Land. Zhu Daosheng (Sengzhao, a famous high monk of the Eastern Jin Dynasty) of the West Temple of Mount Lu. Huiyuan of Mount Lu studied the Yogācāra school. Daosheng said: 'Receiving the Qi of the Two Principles.'

者皆是涅槃正因闡提是捨生何無佛性事二乘智惠總相觀空菩薩智慧別相觀空事因善伏惡得名人天業其實非善是受報也事畜生等有富樂人中果報有貧苦事一闡提者不具信根雖斷善猶有佛性事僧行常惜寸陰和上同學事僧行常悅念西方要期安養事第十一道俗男女向西致敬事龍樹再現馬鳴重出事飲酒僧事惠嚴造彌勒像事第十二僧睿誓生安養行立坐臥常向西面事釋迦掩室于摩竭凈名杜口于毗耶須菩唱無說以顯道釋梵以絕聽而雨花事維摩詰言若彌勒得滅度者一切眾生亦當滅度事第十三是以釋迦玄音始發贊佛智甚深多寶稱善嘆平等大會事唯如來洞見因緣之始終菩薩雖悟其終不識彼始事第十四千載一遇事第十五惠目造釋迦倚像高一丈六尺事惠目愿主凈國事醉酒飽食此皆罰性之斧事第十六曇斌夢見彌勒事曇濟以夜繼日未常安𥨊事釋迦興陶神之化慈氏唱方外之教事第十七曇度無求名譽事僧淵從僧嵩法師受成實論事智林著毗曇雜心義記注十二門論及中論並傳於世事曇度著成實義記八卷傳北土事應以聲聞得度者故現聲聞事法瑗夏于靈根講花嚴經事惠沼永明八年講百論至破魔品忽然從化春秋五十有七事齊彌勒寺惠隆事曇通即從咨稟毗曇雜心事法安著十地義疏沙門傳五卷並傳於世事僧達從瑗公受毗曇華嚴事彌陀寺僧顯事法常從僧義讀阿毗曇事僧印稱

法華經二百五十二遍事僧寶祈心安養臨彌陀佛因索香火快起合掌奄忽而卒事第十八青眼律師事惠猷著十誦義記八卷事成具遂臻淵奧毗曇雜心事法琳誦無量壽經及無量壽觀西方諸聖皆集令同學禮懺事僧祐辭妻子出家為道事第十九海䟦摩瞿沙事華嚴有東方菩薩住所仙人起山事佛馱䟦陀往兜率見慈氏事支法領昔游于奠得華嚴等經三萬六千偈事曇摩蜜多旬日之中得一舍利形質雖小光色異常事曇摩蜜多譯禪秘要三分五門禪經一分事疆良耶舍晝夜勤習諷誦毗曇事僧伽羅多哆少失二親又無兄弟事第二十僧光光不下山五十三載事邃澗方丈以石為橋橋上有石如壁斷人行路事晉涼洲釋惠紹事智通結誠安養事道韶得舍利起塔事法成吾死相已見故悅事僧咨供給四事誦經彌勒事僧印決云定向兜率事惠欖入定見彌勒事道忠誦大品法華金光明經事惠印洞鑑法華深明十誦事法悟誦法華大小品經事齊靈根寺惠暉事第二十一晉雒陽釋曇始稱為白足和上事文殊與沙門問答事牛頭象頭馬頭師子頭四河事雲山即䓗䕘事齊江陵長沙寺釋惠遠二月二十三日諸天相迎事飲酒臥地死事第二十二普明誦法華見普賢乘象事自龍華祇洹天竺事從汪法師受菩薩戒今得生兜率天事惠豫死時三人著朱衣武冠故來相迎事第二十三僧顯無量壽佛為萬劫大師事觀世音能令群生現世得愿事飲酒初

{ "translations": [ "現代漢語譯本", "《法華經》二百五十二遍，僧寶（僧團）祈求心安，往生安養（極樂世界），臨終時念誦阿彌陀佛，因為索要香火，快速起身合掌，忽然去世。第十八件事是青眼律師（精通戒律的律師）的事蹟。惠猷（人名）著有《十誦義記》八卷的事蹟。成具（人名）最終達到精深奧妙的《毗曇》（佛教論藏）和《雜心》（佛教論書）的境界的事蹟。法琳（人名）誦讀《無量壽經》以及觀想《無量壽觀》，西方諸聖都來聚集，讓同學禮拜懺悔的事蹟。僧祐（人名）辭別妻子出家修道的事蹟。第十九件事是海䟦摩瞿沙（人名）的事蹟。《華嚴經》中有東方菩薩居住的仙人開山的事蹟。佛馱䟦陀（覺賢，人名）前往兜率天（彌勒菩薩的凈土）拜見慈氏菩薩（彌勒菩薩）的事蹟。支法領（人名）過去遊歷于阇（地名），得到《華嚴經》等經典三萬六千偈的事蹟。曇摩蜜多（法密，人名）在十天之內得到一枚舍利，形狀質地雖小，但光芒顏色異常的事蹟。曇摩蜜多（法密，人名）翻譯《禪秘要》三分和《五門禪經》一分的事蹟。疆良耶舍（人名）晝夜勤奮學習諷誦《毗曇》（佛教論藏）的事蹟。僧伽羅多哆（僧伽羅達多，人名）年少時失去雙親，又沒有兄弟的事蹟。第二十件事是僧光（人名）不下山五十三年的事蹟。邃澗（地名）方丈以石頭為橋，橋上有石頭像墻壁一樣阻斷行人道路的事蹟。晉朝涼州釋惠紹（人名）的事蹟。智通（人名）結誠往生安養（極樂世界）的事蹟。道韶（人名）得到舍利並建造佛塔的事蹟。法成（人名）說自己死亡的景像已經顯現，所以感到喜悅的事蹟。僧咨（人名）供給生活所需，誦讀《彌勒經》的事蹟。僧印（人名）斷定自己將往生兜率天（彌勒菩薩的凈土）的事蹟。惠欖（人名）入定見到彌勒菩薩的事蹟。道忠（人名）誦讀《大品般若經》、《法華經》、《金光明經》的事蹟。惠印（人名）深刻理解《法華經》，精通《十誦律》的事蹟。法悟（人名）誦讀《法華經》、《大品般若經》、《小品般若經》的事蹟。齊國靈根寺惠暉（人名）的事蹟。第二十一件事是晉朝雒陽釋曇始（人名）被稱為白足和尚的事蹟。文殊菩薩與沙門（出家修道者）問答的事蹟。牛頭、象頭、馬頭、師子頭四河的事蹟。雲山就是䓗䕘（地名）的事蹟。齊國江陵長沙寺釋惠遠（人名）在二月二十三日被諸天迎接的事蹟。飲酒後倒地而死的事蹟。第二十二件事是普明（人名）誦讀《法華經》見到普賢菩薩乘象的事蹟。從龍華（彌勒菩薩成道之處）、祇洹（祇樹給孤獨園）、天竺（印度）的事蹟。從汪法師（人名）那裡接受菩薩戒，現在得以往生兜率天（彌勒菩薩的凈土）的事蹟。惠豫（人名）死的時候，有三個人穿著紅色的官服，戴著武士的帽子前來迎接的事蹟。第二十三件事是僧顯（人名）以無量壽佛（阿彌陀佛）為萬劫大師的事蹟。觀世音菩薩能夠讓眾生在現世獲得願望的事蹟。飲酒的開始。", "English version", 'Reciting the \'Lotus Sutra\' 252 times, the Sangha (monastic community) prayed for peace of mind and rebirth in Sukhavati (Pure Land). At the moment of death, he recited Amitabha Buddha\'s name. Because he asked for incense, he quickly got up, put his palms together, and suddenly passed away. The eighteenth incident is the story of the Blue-Eyed Vinaya Master (a master of monastic discipline). Huiyou (person\'s name) authored eight volumes of \'Commentary on the Ten Recitation Vinaya\'. Chenggu (person\'s name) eventually attained the profound and subtle realms of the \'Abhidhamma\' (Buddhist philosophical treatises) and the \'Samuccaya\' (Buddhist compendium). Falin (person\'s name) recited the \'Infinite Life Sutra\' and contemplated the \'Contemplation Sutra on Infinite Life\', and all the Western sages gathered, causing the fellow students to prostrate and repent. Sengyou (person\'s name) bid farewell to his wife and children to renounce the world and cultivate the Way. The nineteenth incident is the story of Haibamoqusha (person\'s name). In the \'Avatamsaka Sutra\', there is the story of a hermit in the east where Bodhisattvas reside, who opened up a mountain. Buddhabhadra (person\'s name) went to Tushita Heaven (the Pure Land of Maitreya Bodhisattva) to see Maitreya Bodhisattva. Zhifaling (person\'s name) once traveled to She (place name) and obtained 36,000 verses of the \'Avatamsaka Sutra\' and other scriptures. Tanmamitta (person\'s name) obtained a relic within ten days, its shape and substance were small, but its light and color were extraordinary. Tanmamitta (person\'s name) translated one part of the \'Dhyana Secrets\' in three sections and one part of the \'Five Gates of Dhyana Sutra\'. Jiangliangyeshe (person\'s name) diligently studied and recited the \'Abhidhamma\' (Buddhist philosophical treatises) day and night. Senggaladuoduo (person\'s name) lost both parents at a young age and had no siblings. The twentieth incident is the story of Sengguang (person\'s name) not descending the mountain for 53 years. The abbot of Suijian (place name) made a stone bridge, and there was a stone on the bridge like a wall blocking people\'s path. The story of Shi Huishao (person\'s name) of Liangzhou in the Jin Dynasty. Zhitong (person\'s name) sincerely vowed to be reborn in Sukhavati (Pure Land). Daoshao (person\'s name) obtained relics and built a pagoda. Facheng (person\'s name) said that the appearance of his death had already appeared, so he felt joyful. Sengzi (person\'s name) provided for his needs, recited the \'Maitreya Sutra\'. Sengyin (person\'s name) determined that he would be reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva). Huilan (person\'s name) entered samadhi and saw Maitreya Bodhisattva. Daozhong (person\'s name) recited the \'Mahaprajnaparamita Sutra\', \'Lotus Sutra\', and \'Golden Light Sutra\'. Huiyin (person\'s name) deeply understood the \'Lotus Sutra\' and was proficient in the \'Ten Recitation Vinaya\'. Fawu (person\'s name) recited the \'Lotus Sutra\', \'Mahaprajnaparamita Sutra\', and \'Small Prajnaparamita Sutra\'. The story of Huihui (person\'s name) of Linggen Temple in the Qi Dynasty. The twenty-first incident is the story of Shi Tanshi (person\'s name) of Luoyang in the Jin Dynasty, who was called the White-Footed Monk. The story of Manjushri Bodhisattva answering questions with a Shramana (ordained practitioner). The story of the four rivers of Cow-Head, Elephant-Head, Horse-Head, and Lion-Head. Yunshan is the same as 䓗䕘 (place name). The story of Shi Huiyuan (person\'s name) of Changsha Temple in Jiangling, Qi Dynasty, being welcomed by the devas on February 23rd. The story of dying after drinking alcohol and falling to the ground. The twenty-second incident is the story of Puming (person\'s name) reciting the \'Lotus Sutra\' and seeing Samantabhadra Bodhisattva riding an elephant. The story from Longhua (where Maitreya Bodhisattva attained enlightenment), Jetavana (Anathapindika\'s Park), and India. The story of receiving the Bodhisattva precepts from Dharma Master Wang (person\'s name) and now being reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva). The story of Huiyu (person\'s name) dying and three people wearing red official robes and warrior hats coming to welcome him. The twenty-third incident is the story of Sengxian (person\'s name) taking Amitabha Buddha as the great master of myriad kalpas. The story of Avalokiteshvara Bodhisattva being able to grant the wishes of sentient beings in this life. The beginning of drinking alcohol.' ] }

不相怪事曇戒愿生兜率事僧齊稽首無量壽佛事法珍愿生安養合掌端坐終事法純念觀世音空船來迎事道固喚觀世音愿見出道事僧弘願當生凈土事僧暢誦經為業愿生西方事惠慶誦唸觀世音望見其船事昔有三千錢埋東房前大柿樹下去時不得取愿取為功德也事第二十四宋臨川招提寺釋惠紹事惠紹燒身處三日後生梧桐事通海歸命觀世音菩薩可得痛𡀍事通法見彌勒放種種光齊中白光直人地獄事慈氏寺事感得舍利事法光年三十頓絕五穀但餌杉葉事第二十五法恒于像前得舍利事法進睡見釋迦文佛與諸菩薩任栴檀林中為其授戒事惠標造金像五軀及高座帳事僧高與永昌王共修復古塔事惠進愿舍此身令生凈國事出家人不得妄語非畏威也事超辨加勤禮懺法華彌陀事法明誦法華無量壽事惠寅辛酒不嘗無所嗜好事法惠飲酒悔過濁第三果事法定誦法華藥王觀普賢觀事第二十六法顯南天王寺得僧祇律薩婆多律抄雜阿毗曇心事法顯念觀世音事造金薄像以真舍利置於頂上事智嚴入定往兜率問答彌勒事寶云見金薄彌勒成佛像事寶雲遊外國出觀世音授記經事波斯匿王造栴檀像事涅槃後分宋地無緣事牛頭栴檀彌勒像升兜率天寫佛真形事通俗五百人愿求捨身必見彌勒事第二十七僧護造釋迦丈六金像事僧供造丈六金像事僧供一心念觀世音事僧詮寫彌陀經數千部事僧詮祈

【現代漢語翻譯】不相怪事：曇戒（僧人名）發願往生兜率天（彌勒菩薩的居所）之事。僧齊（僧人名）稽首（一種禮拜方式）無量壽佛（阿彌陀佛）之事。法珍（僧人名）發願往生安養（極樂世界），合掌端坐而終之事。法純（僧人名）唸誦觀世音菩薩（Avalokiteśvara），空船來迎接之事。道固（僧人名）呼喚觀世音菩薩，願意見到出離之道之事。僧弘（僧人名）發願當來往生凈土（清凈的佛國）之事。僧暢（僧人名）以誦經為業，發願往生西方（極樂世界）之事。惠慶（僧人名）誦唸觀世音菩薩，遙望見其船隻之事。昔日有三千錢埋在東房前的大柿子樹下，離去時未能取走，愿將此錢取出作為功德之事。第二十四：宋臨川招提寺釋惠紹（僧人名）之事。惠紹（僧人名）燒身之處，三日後生長出梧桐樹之事。通海（僧人名）歸命觀世音菩薩，得以減輕痛苦之事。通法（僧人名）見到彌勒菩薩（Maitreya）放出種種光明，其中一道白光直射入地獄之事。慈氏寺（寺廟名）感得舍利（佛陀或高僧火化后的遺物）之事。法光（僧人名）年三十歲便斷絕五穀，只食用杉樹葉之事。第二十五：法恒（僧人名）于佛像前得到舍利之事。法進（僧人名）睡夢中見到釋迦文佛（Sakyamuni Buddha）與諸位菩薩在栴檀林中為其授戒之事。惠標（僧人名）建造金像五軀及高座帳之事。僧高（僧人名）與永昌王共同修復古塔之事。惠進（僧人名）發願捨棄此身，令往生清凈佛國之事。出家人不得妄語，並非畏懼威嚇之事。超辨（僧人名）更加勤奮地禮拜懺悔《法華經》（Lotus Sutra）和《彌陀經》（Amitabha Sutra）。法明（僧人名）誦讀《法華經》和《無量壽經》（Infinite Life Sutra）之事。惠寅（僧人名）辛辣的酒不曾品嚐，沒有什麼特別的嗜好，好事。法惠（僧人名）飲酒後懺悔，證得第三果（阿那含果）之事。法定（僧人名）誦讀《法華經》、《藥王觀》（Bhaisajyaraja-samadhi Sutra）、《普賢觀》（Samantabhadra-samadhi Sutra）之事。第二十六：法顯（僧人名）在南天王寺得到《僧祇律》（Mahasanghika Vinaya）、《薩婆多律抄》（Sarvastivada Vinaya）、《雜阿毗曇心》（Samuktabhidharmahdaya Sutra）之事。法顯（僧人名）唸誦觀世音菩薩之事。製造金薄像，並將真正的舍利放置在頂上之事。智嚴（僧人名）入定前往兜率天，與彌勒菩薩問答之事。寶云（僧人名）見到金薄彌勒菩薩成佛像之事。寶云（僧人名）遊歷外國，翻譯出《觀世音授記經》（Avalokitesvara Prophecy Sutra）之事。波斯匿王（Prasenajit）建造栴檀像之事。涅槃（Nirvana）後分宋地無緣之事。牛頭栴檀彌勒像升往兜率天，描繪佛陀真形之事。通俗五百人發願捨身，必定要見到彌勒菩薩之事。第二十七：僧護（僧人名）建造釋迦牟尼佛（Sakyamuni Buddha）丈六金像之事。僧供（僧人名）建造丈六金像之事。僧供（僧人名）一心念誦觀世音菩薩之事。僧詮（僧人名）書寫《彌陀經》數千部之事。僧詮（僧人名）祈禱

【English Translation】 An unusual event: The story of Tan Jie (a monk) vowing to be reborn in Tushita Heaven (the abode of Maitreya Bodhisattva). The story of Seng Qi (a monk) prostrating (a form of worship) to Amitabha Buddha (Amitayus). The story of Fa Zhen (a monk) vowing to be reborn in Sukhavati (the Pure Land), passing away while sitting upright with palms together. The story of Fa Chun (a monk) reciting the name of Avalokitesvara Bodhisattva (Guanyin), and a boat coming to greet him. The story of Dao Gu (a monk) calling upon Avalokitesvara Bodhisattva, wishing to see the path to liberation. The story of Seng Hong (a monk) vowing to be reborn in the Pure Land (a pure Buddha-field) in the future. The story of Seng Chang (a monk) making reciting scriptures his profession, vowing to be reborn in the West (Sukhavati). The story of Hui Qing (a monk) reciting the name of Avalokitesvara Bodhisattva, and seeing his boat in the distance. In the past, three thousand coins were buried under the big persimmon tree in front of the east room. When leaving, they could not be taken. It is wished that these coins be taken out as merit. Twenty-fourth: The story of Shi Hui Shao (a monk) of Zhao Ti Temple in Linchuan, Song Dynasty. The story of Hui Shao's (a monk) cremation site, where a phoenix tree grew three days later. The story of Tong Hai (a monk) taking refuge in Avalokitesvara Bodhisattva, and being able to alleviate pain. The story of Tong Fa (a monk) seeing Maitreya Bodhisattva (Maitreya) emitting various lights, with a white light directly entering hell. The story of Ci Shi Temple (temple name) obtaining relics (remains of the Buddha or eminent monks after cremation). The story of Fa Guang (a monk) ceasing to eat grains at the age of thirty, only eating cedar leaves. Twenty-fifth: The story of Fa Heng (a monk) obtaining relics in front of the Buddha statue. The story of Fa Jin (a monk) dreaming of Sakyamuni Buddha (Sakyamuni Buddha) and various Bodhisattvas bestowing precepts upon him in the sandalwood forest. The story of Hui Biao (a monk) building five golden statues and a high seat canopy. The story of Seng Gao (a monk) and King Yongchang jointly repairing an ancient pagoda. The story of Hui Jin (a monk) vowing to abandon this body, so that he may be reborn in a pure Buddha-field. Monastics must not lie, not out of fear of intimidation. Chao Bian (a monk) diligently prostrates and repents to the Lotus Sutra (Saddharma Pundarika Sutra) and the Amitabha Sutra (Sukhavativyuha Sutra). The story of Fa Ming (a monk) reciting the Lotus Sutra and the Infinite Life Sutra (Amitayus Sutra). Hui Yin (a monk) never tasted spicy wine, had no particular hobbies, a good thing. The story of Fa Hui (a monk) repenting after drinking alcohol, attaining the third fruit (Anagamin). The story of Fa Ding (a monk) reciting the Lotus Sutra, the Bhaisajyaraja-samadhi Sutra, and the Samantabhadra-samadhi Sutra. Twenty-sixth: The story of Fa Xian (a monk) obtaining the Mahasanghika Vinaya, the Sarvastivada Vinaya, and the Samuktabhidharmahdaya Sutra at the South Heavenly King Temple. The story of Fa Xian (a monk) reciting the name of Avalokitesvara Bodhisattva. The story of making a golden leaf statue and placing a real relic on top of it. The story of Zhi Yan (a monk) entering samadhi and going to Tushita Heaven, asking and answering questions with Maitreya Bodhisattva. The story of Bao Yun (a monk) seeing a golden leaf Maitreya Bodhisattva becoming a Buddha statue. The story of Bao Yun (a monk) traveling to foreign countries and translating the Avalokitesvara Prophecy Sutra. King Prasenajit building a sandalwood statue. The story of dividing the Song territory after Nirvana (Nirvana) without affinity. The story of the ox-head sandalwood Maitreya statue ascending to Tushita Heaven, depicting the true form of the Buddha. The story of five hundred common people vowing to give up their bodies, determined to see Maitreya Bodhisattva. Twenty-seventh: The story of Seng Hu (a monk) building a sixteen-foot golden statue of Sakyamuni Buddha (Sakyamuni Buddha). The story of Seng Gong (a monk) building a sixteen-foot golden statue. The story of Seng Gong (a monk) single-mindedly reciting the name of Avalokitesvara Bodhisattva. The story of Seng Quan (a monk) writing thousands of copies of the Amitabha Sutra. Seng Quan (a monk) praying

誠西方愿生安養事僧供造金無量壽像事僧亮造丈六金像事道靜造無量壽金像高五尺事僧昌造佛像十五軀皆高一丈八尺事道矯造夾苧彌勒佛像事曇副當生兜率事曇副夢彌勒佛手摩其頂天香播氣事第二十八僧受立彌勒精舍事阿育所起塔定有舍利事法意向西方作禮事法意見觀世音事僧智禪房有丈六金像事惠敬造丈六無量壽像事第二十九惠璩飲酒一缽事曇光閉眠便見形像事通儒唯以讀誦法華首楞嚴勝鬘凈名為業事僧喜愿我此生弘菩薩道事第三十曇遷注十地經事僧弁千變萬化音聲妙異事曇𠗦我未來常有八弁為眾說法事法意能誦腅經事

No. 1523-B

自文歷二年五月十五日(午時)。至同十八日(午時)于笠置寺福城院南堂。名僧傳一部三十卷之中。至要說處。隨引見令記錄畢。其本東大寺東南院經藏之本也。是則為拾彌勒結緣之先蹤。為記兜率往生之舊跡。借請彼本。所致此勤也。仰愿依此微功。答其深志。兜率天之秋暮。必遂往生於內院之云。龍華樹之春朝。早浩芳緣於三會之風矣。

有筆笠置寺住侶沙門　宗性

【現代漢語翻譯】現代漢語譯本誠西方愿生安養事（誠心發願往生西方極樂世界，安養指極樂世界）：有僧人供養並建造金製無量壽佛像；僧亮建造高一丈六尺的金像；道靜建造高五尺的無量壽金像；僧昌建造佛像十五尊，都高一丈八尺；道矯建造用夾苧工藝製作的彌勒佛像；曇副發願往生兜率天；曇副夢見彌勒佛用手摩他的頭頂，天香散播；第二十八位僧人受命建立彌勒精舍；阿育王所建的塔必定有舍利；法意麵向西方作禮；法意見到觀世音菩薩；僧智禪房裡有一丈六尺高的金像；惠敬建造一丈六尺高的無量壽佛像；第二十九位惠璩飲用一缽酒；曇光閉上眼睛就能看見佛像；通儒只以讀誦《法華經》、《首楞嚴經》、《勝鬘經》、《凈名經》為修行；僧喜發願此生弘揚菩薩道；第三十位曇遷註釋《十地經》；僧弁能發出千變萬化的聲音，美妙奇異；曇𠗦發願未來常有八種辯才為眾說法；法意能夠背誦腅經。 No. 1523-B 自文歷二年五月十五日（午時）至同十八日（午時），于笠置寺福城院南堂，抄錄《名僧傳》一部三十卷中重要的部分，並記錄完畢。此抄本來自東大寺東南院經藏的原本。這是爲了追尋彌勒結緣的先例，爲了記錄往生兜率天的舊事。借來原本，才有了這次的辛勤工作。希望憑藉這微薄的功德，迴應我深深的願望。在兜率天的秋暮，必定能遂願往生到內院；在龍華樹的春朝，早日結下廣闊的善緣，沐浴在彌勒三會說法之風中。有筆笠置寺住侶沙門宗性

【English Translation】 English version Sincerely wishing to be reborn in the Western Pure Land (Sukhavati): A monk made offerings and built a golden Amitayus (Amitabha) Buddha statue; Monk Liang built a sixteen-foot-tall golden statue; Daojing built a five-foot-tall golden Amitayus statue; Monk Chang built fifteen Buddha statues, each eighteen feet tall; Daojiao built a lacquered hemp Maitreya Buddha statue; Tanfu vowed to be reborn in Tushita Heaven; Tanfu dreamed that Maitreya Buddha touched his head with his hand, and heavenly fragrance spread; The twenty-eighth monk was ordered to establish Maitreya Vihara; The stupa built by King Ashoka must contain relics (sarira); Fayi paid homage facing west; Fayi saw Avalokiteshvara (Guanyin); Monk Zhi's meditation room had a sixteen-foot-tall golden statue; Huijing built a sixteen-foot-tall Amitayus statue; The twenty-ninth Huiju drank a bowl of wine; Tangguang could see Buddha images when he closed his eyes; Tongru only practiced by reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Surangama Sutra (Śūraṅgama Sūtra), the Śrīmālādevī Siṃhanāda Sūtra, and the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra); Monk Xi vowed to promote the Bodhisattva path in this life; The thirtieth Tanqian annotated the Ten Stages Sutra (Daśabhūmika Sūtra); Monk Bian could produce ever-changing sounds, wonderful and extraordinary; Tanhe vowed that in the future he would always have eight kinds of eloquence to preach the Dharma to the public; Fayi was able to recite the 腅 Sutra. No. 1523-B From the 15th day of the 5th month of the 2nd year of Bunreki (at noon) to the 18th day of the same month (at noon), at the South Hall of Fukujoin Temple in Kasagi Temple, important parts of the thirty-volume 'Biographies of Famous Monks' were copied and recorded. This copy comes from the original in the Sutra Repository of the Southeast Temple of Todaiji Temple. This is to trace the precedents of forming connections with Maitreya, and to record the old events of being reborn in Tushita Heaven. It is because of borrowing the original that this diligent work was done. I hope that with this small merit, I can respond to my deep wish. In the autumn dusk of Tushita Heaven, I will surely be able to fulfill my wish to be reborn in the inner court; In the spring morning of the Dragon Flower Tree (Nāga tree), I will soon form broad good connections and bathe in the wind of Maitreya's three assemblies of Dharma preaching. Written by Shamon Sozei, a resident monk of Kasagi Temple